Ivy 



23X%571 

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united states of America. 



THE 

MORAVIAN MANUAL: 



CONTAINING AN 

ACCOUNT 

OF THE 

frntestot €\nu\ si t\t Ufaralimtt intoit §«t|ww, 

OR 

UNITAS FRATRUM. 



BY 

E. De 'SCHWEINITZ, 

PASTOR OF THE FRANKLIN STREET MORAVIAN CHURCH, PHILADELPHIA. 




PUBLISHED BY AUTHORITY OF THE SYNOD, AND SANCTIONED BY 
THE PROVINCIAL BOARD. 



PHILADELPHIA: 
LINDSAY & BLAKISTON, 

AND SOLD BY 

A. M. Seip, Moravian Depository, No. 557 North Sixth Street j G. W. Perxin, 
Moravian Bookstore, No. 37 Broad Street, Bethlehem, Pennsylvania ; 
0, A. Keehln, Moravian Depositary, Salem, N. C. 

1859. 



Entered according to Act of Congress, in the year 1859, by 

LINDSAY & BLAKISTON, 

in the Clerk's Office of the District Court of the Eastern District of 
Pennsylvania. 



HENRY B. ASHMEAD, BOOK AND JOB PRINTER, 
Sansom Street above Eleventh. 



PREFACE. 



The first Manual, giving an account of the Constitution and 
Discipline of the Moravian Church, was written by Bishop 
Spangenberg, and published in Germany, in the year 1774. 
In 1775, it was translated into English, and published in Lon- 
don, with a preface by the Rev. B. La Trobe. This work 
passed through a number of revised editions, both in the Ger- 
man and English languages. The last American edition, in a 
small pamphlet form of about seventy pages, appeared in 
1833 ; but is now obsolete. It bears the following title : " A 
Concise Historical Account of the present Constitution of the 
Protestant Church of the United Brethren : Philadelphia, 
1833/' In the year 1789, a larger work, containing over 
three hundred and fifty pages, was written by the Rev. J. 
Loretz, and published in Germany, under the title: "Ratio 
Disciplines Unitatis Fratrum." The first part of this volume 
comprises an interesting sketch of the history of the Church ; 
the other parts, treating of the Constitution and Discipline, 
are obsolete. 

The Provincial Synod of the Northern District of the Ame- 
rican Province, at its last meeting, held in the month of June, 



iv 



PREFACE. 



1858, authorized the publication of a new Manual, suitable to 
the present wants of the Church in the United States, and 
committed the compilation of it to the writer. He has striven 
to fulfil the resolution adopted by the Synod, (see Journal of 
Synod of 1858, p. 105, F. 1,) to the best of his ability; al- 
though he found the duty assigned him a far more difficult one 
than he had supposed. The abundance of his materials 
often rendered it hard for him to decide what was essential, 
and what unessential ; and the number of Synodical Journals 
and Reports to be consulted required the closest attention and 
considerable labor. Whatever the imperfections of the Manual 
may be, he thinks he can vouch for its authenticity. 

The historical chapter contains an original sketch ; and the 
chapter treating of the Present Condition of the Church is 
based upon the most recent information which could be 
obtained. In the Chapter on Doctrine, a Compendium will be 
found, setting forth the essential doctrines held by the Church. 
This Compendium has been drawn up with very great care, 
and exclusively in the language of authorized publications of 
the Church; excepting only the expression " we hold," which 
frequently occurs, or here and there a copulative, necessary 
to unite sentences derived from different works. The Com- 
pendium is therefore not a subjective treatise on Moravian 
Doctrine, but simply an authorized statement of it, compiled 
from Moravian books. For the remaining chapters, the fol- 
lowing official documents were consulted: Results of the 
General Synod of 1848 ; Results of the General Synod of 
1857 ; Report of the Proceedings of the Preparatory Pro- 
vincial Conference, held at Bethlehem, Pa., in the month of 



PREFACE. 



V 



May, 1847 ; Report of the Proceedings of the Provincial 
Synod, held at Bethlehem, Pa., in the month of June, 1846 ; 
Journal of the Provincial Synod, held at Bethlehem, Pa., in 
the month of May, 1855 ; Journal of the Provincial Synod, 
held at Bethlehem, Pa., in the month of October, 1856 : Di- 
gest of the Provincial Synod, held at Salem, N. C, in the 
month of May, 1856; Report of the Provincial Synod, held at 
Salem, N. C, in the month of February, 1858, as published 
in " The Moravian Journal of the Provincial Synod, held at 
Bethlehem, Pa., in the month of June, 1858. In drawing up 
the chapter on Constitution, the writer endeavored to present 
the entire Constitution, general and provincial, as explicitly, 
and in as symmetrical a form as possible. In order to effect 
this, it became necessary, when stating the statutes, to adopt 
one tense throughout, and he chose that which is commonly 
employed in constitutions. It has been his earnest endeavor 
not to omit a single point, belonging to the constitution ; espe- 
cially so far as the American Province is concerned. The 
Constitution of the Southern District was drawn up by a 
member of its Provincial Board. 

This Manual was submitted, in manuscript, to the Pro- 
vincial Board, at Bethlehem, Pa., and has received its sanc- 
tion, after a careful examination of the contents. At the 
same time, however, it may be well to state, that the work is 
not intended, in any way at all, to supersede the " Results" of 
the last General Synod, or the Journals and Reports of 
the Provincial Synods of this Province. All these documents 
remain in force as heretofore, and will guide the deliberations 
of future Synods. The purpose of the Manual is a two-fold 

1* 



vi 



PREFACE. 



one : to give the members of the church, in one compendious 
volume, the ecclesiastical statutes, rules of discipline, and 
articles of doctrine, which heretofore could "be found only by 
consulting a number of different publications ; — and especially 
to afford an authentic work which may be put into the hands 
of such as seek information respecting the Moravian Church, 
and wish to become acquainted with its constitution, discip- 
line, doctrine, and ritual. 

The writer is indebted, for valuable statistics, to Bishop 
Wolle, of the Provincial Board at Bethlehem, to the Rev. 
G. F. Bahnson, of the Provincial Board at Salem, to the Rev. 
W. Mallalieu, of the British Provincial Board, and the Rev. 
L. T. Reichel, of the Unity's Elders' Conference. 



Philadelphia, May 17, 1859. 



PREFATORY NOTE. 



The Church of which this volume treats is known by various 
names: The United Brethren, The Moravian Church, The 
Church of the Moravian United Brethren, The TJnitas Fra- 
trum. The latter name was adopted by the Ancient Church 
of the Brethren in the fifteenth century, and has been retained 
by the Renewed Church. It denotes all the Provinces and 
Missions of the Church, in whatever parts of the world 
they may be, as one confederated ecclesiastical body. A 
briefer appellation of the same import, is The Unity; and this 
is frequently used in the following work. The name Mora- 
vian is derived from the country of Moravia, where the Church 
formerly had some of its principal seats; and whence the 
men came by whom it was renewed in Saxony. 

About the beginning of the present century, the followers 
of the Rev. W. Otterbein, who was originally a minister of 
the German Reformed Church, but left its communion, con- 
stituted themselves into a Society, which assumed the name of 
" United Brethren in Christ." This society is often confounded 
with the Church of the Moravian United Brethren. The two 
are distinct and separate denominations, in every respect. 



viii PREFATORY NOTE. 

The letters U. E. C. in this Manual, or in other Moravian 
works, stand for " Unity's Elders' Conference/' the Executive 
Board administering the general government of the whole 
Church; the letters P. E. C. stand for "Provincial Elders' 
Conference," the Executive Board set over a particular Pro- 
vince of the Church. "Synodal Results" is the name by 
which the published Journal and Resolutions of the General 
Synod are commonly known. 



CONTENTS. 



Page. 

Preface iii 

Prefatory Note vii 

CHAPTER I. — HISTORY OF THE CHURCH. 

Section I. — History of the Ancient Church 16 

Section II. — History of the Hidden Seed 33 

Section III. — History of the Renewed Church 40 

CHAPTER II. — PRESENT CONDITION OF THE CHURCH. 

Section I. — The American Province 51 

List of Churches 52 

Enterprises of the American Province 54 

The Home Mission 54 

List of Home Mission Stations , 57 

Educational Enterprises 58 

Publications 60 

Section II. — The Continental Province 61 

List of Churches 64 

Enterprises of the Continental Province 66 

The Diaspora 66 

Home Mission 68 

Educational Enterprises 68 

Publications 69 

Ministers' Conference 70 



X 



CONTENTS. 



Page. 

Section III. — The British Province 71 

Enterprises of the British Province , 72 

Section IV. — Foreign Missions 73 

List of Stations 75 

Schools 76 

Classes of converts 77 

Finances of the enterprise 78 

Superintendence 81 

CHAPTER III.— THE CONSTITUTION. 

Introduction 82 

Section 1. — General Constitution oe the Unity 83 

Section II. — Constitution of the Provinces 89 

A. Constitution of the American Province North 90 
Present By-Laws 95 

B. Constitution of the American Province South 98 

C. Constitution of the Continental Province 102 

D. Constitution of the British Province 104 

Section III. — Use of the Lot 105 

CHAPTER IV. — DOCTRINE. 

Introduction Ill 

Compendium of Doctrine 112 

Easter Morning Litany 118 

CHAPTER Y.— MINISTRY. 

Bishops 125 

Presbyters 127 

Deacons 127 

Candidates 128 

List of Bishops 129 

CHAPTER YL— WORSHIP. 

The Lord's Day 134 

Services in the Week 134 



CONTENTS. . xi 

Page. 

Church Seasons 134 

Memorial Days 135 

The Ritual.. 136 

The Church Litany 136 

The Ministration of baptism to infants 145 

The Ministration of baptism to adults 147 

The Order for the administration of the Lord's Supper... 151 

The Kite of Confirmation 152 

The Rite of Ordination 154 

The Form of solemnization of matrimony 156 

The Order of the burial of the dead 158 

Prayer Meetings 161 

Love Feasts 161 

Liturgical Services 161 

Services on Christmas Eve and New Year's Eve 162 

Services of the Passion Week and Easter Festival 163 

CHAPTER VII. — DISCIPLINE. 

Introduction , 165 

Nature and Purpose of Discipline 166 

Exercise of Discipline 166 

Re-admission 169 

Rules for individual churches 169 

Necessity of Rules 171 

Officers administering Rules 171 

Relation of the officers to P. E. C 171 

General meetings of a church 173 

STATISTICAL APPENDIX. 

Home Church 175 

Continental Diaspora., 176 

Foreign Mission Field 177 

Comparative statistics of the foreign missions 178 

Boarding Schools 178 



CORRECTION. 



On page 54, to the list of churches in North Carolina, Macedonia 
should be added, which was commenced in 1856. 



CHAPTER I. 



HISTORY OF THE MORAVIAN UNITED BRETHREN'S 
CHURCH. 



INTRODUCTION. 

There are three eras in the history of the Mora- 
vian Church. The first comprises the period of the 
" Ancient Church," from the year 1457 to 1627; 
the second that of the " Hidden Seed," from which 
the Renewed Church has sprung, from the year 1627 
to 1722 ; and the third that of the " Renewed 
Church," from the year 1722 to the present time. 
A brief sketch of the origin, progress, decline and 
renewal of the church is here presented. More 
complete histories are the following : Cranzs An- 
cient and Modern History of the Brethren, trans- 
lated from the German by La Trobe, London, 1780 ; 
Ratio Discipline Unitatis Fratrum, Barby, 1789 ; 
Gredenktage der alien Bruederkirehe, Gnadau, 1821 ; 
Bishop Holmes History of the Brethren, 2 vols., 
London, 1830 ; and Bost's History of the Bohemian 
and Moravian Brethren, published by the Religious 
Tract Society, London, 1848. Short sketches : His- 
torical Sketch of the Church and Missions of the 
United Brethren, Bethlehem, 1848 ; and Epitome of 

2 



14 



THE MORAVIAN MANUAL. 



the History of the Church of the United Brethren, 
Bradford, England, 1850. In the year 1842, a large 
number of original manuscripts were discovered, at 
Lissa, in Poland, relating to the Ancient Brethren's 
Church. These are now in the archives of Herrnhut, 
in Saxony, and known as the " Lissa Folios/' They 
have thrown a new light upon the early history of the 
Brethren. Two eminent Bohemian historians have 
examined these records, and pronounce them invalu- 
able both as regards the history of the church, and 
the general history of Bohemia and Moravia. The 
one is Palacky, who is giving the fruits of his re- 
searches in his great work, Geschichte von Boehmen, 
Prague, 1857, the fourth volume of which has ap- 
peared ; the other, Gi7idely, whose work, Geschichte 
der Boehmischen Brueder, Prague, 1857, the second 
volume of which has been published, contains the 
most complete history of the Ancient Church that has 
been printed thus far ;* although, being a Roman 
Catholic, his sentiments must be received with due 
caution. In the church itself, based upon the new 
sources, have appeared, Kitrze JDarstellung der 
Greschichte der alt en Boeltmisch-Maehrischen Brae- 
dei*kirehe, Rothenburg, 1852, by Henry Reichel, of 
Herrnhut ; VerbeeFs kurzgefasste Gesehichte der 
alien und neuen Brneder-Unitaet, Gnadau, 1857; 
Life of John Amos Gomenius, by D. Benham, Lon- 

Plittfs Bruedergeschichte, with additions and corrections by H. 
Reichel, is a voluminous and learned work, proceeding from the 
church itself; but remains in manuscript. 



INTRODUCTION. 



15 



don, 1858. This work contains likewise an essay by 
Comenius, on the education of youth, entitled, " The 
School of Infancy." Histories of the Renewed 
Church exclusively are : Croegers Gresehiehte der 
erneuerten Bruederkirche, 3 vols., Gnadau, 1854; 
Memorial Days of the Renewed Brethren s Church, 
1822; Schrautenbacli s Grraf v. Zinzendorf, und die 
Bruedergemeine seiner Zeit, Gnadau, 1851 — not a 
popular work, but setting forth what might be called 
the philosophy of the early history of the Renewed 
Church. The article in " Herzog's Real Encyclo- 
paedic," (or Bomberger's Condensed Translation,) on 
the Bohemian Brethren, is written from an ultra 
Lutheran point of view, without reference to the 
Lissa Folios, and does not present a truthful picture 
of the Ancient Church. In the "Encyclopedia 
Americana,'' there is an article on the United Bre- 
thren or Moravians, which has been copied into seve- 
ral histories of denominations. This article describes 
the church as it was when that work appeared ; since 
which time its ecclesiastical constitution has under- 
gone many changes. The " New American Cyclo- 
paedia" contains a correct account of the present 
church. In " Mosheim's Church History," a note 
by the translator, which the editor of the American 
edition has thought proper to retain, volunteers in- 
formation respecting the Brethren, derived from one 
of the many scurrilous works, attacking and defam- 
ing the church, which were written by its bitter ene- 
mies, and published in the last century. 



16 



THE MORAVIAN MANUAL. 



SECTION I. — THE ANCIENT CHURCH. 
prom 1457 to 1627. 

Bohemia and Moravia, once independent king- 
doms, now provinces of the Austrian Empire, and 
strongholds of its Romish superstition, were the seats 
of the Ancient Brethren's Church. In the beginning 
of the ninth century, the Cheskian Slavonians, who 
at that time inhabited these countries, (having taken 
peaceable possession of them, in the fifth century, 
after the exodus of the Marcomanni,) and from whom 
the present race of Bohemians and Moravians are 
descended, were still dwelling in the darkness of hea- 
thenism. But about the middle of that century the 
light of Christianity arose upon them, partly through 
the instrumentality of the Roman Catholic, but 
chiefly through the exertions of the Greek Church. 
At the request of the Moravian Prince Rastislaw, 
himself a Christian, the Emperor Michael, in the year 
863, sent two learned and zealous men from Con- 
stantinople, to preach the gospel to the people of 
Moravia. These were Cyrill and Methodius, brothers 
in the flesh, and " after the common faith," who be- 
came the apostles of the Bohemians and Moravians. 
In the year 871, the Prince of Bohemia, Boriwoy, 
and his wife, Ludmila, being on a visit to the Mora- 
vian court, embraced Christianity, and were baptized. 
This opened the way for the conversion of the Bohe- 
mian nation. Cyrill and Methodius, with the Bible 
in their hands, which the former had translated into 



THE ANCIENT CHURCH. 



17 



the Slavonian tongue, established many churches in 
the two countries ; everywhere introducing a Slavo- 
nian ritual. Thereby the foundation was laid for the 
national church-feeling and liberal principles which 
distinguished the Bohemians and Moravians, over 
against the pretensions of the Romish Hierarchy. 
The spirit of what was afterwards Protestantism 
manifested itself among them, and prepared the way 
for the Reformers before the Reformation. That 
the popes of Rome did not remain uninterested ob- 
servers of these developments, may well be supposed. 
Every influence which they could exert was used to 
bring the Bohemian and Moravian church under 
their supremacy ; and, at last, in the year 1079, the 
efforts of Gregory VII. were crowned with success. 
Bohemia and Moravia became parts of the Romish 
Hierarchy. However, the hearts of the people still 
clung to the customs of their fathers. They were 
ready, at any time, to welcome a reformer ; and in 
the course of the next centuries, especially in the 
second half of the fourteenth, men arose among them 
who loved the truth, and approved themselves as 
forerunners of its great champion ; through whom 
those principles were promulgated which led to the 
establishment of the Moravian Brethren's Church. 
On the 6th of July, 1373, John Hus* was born, at 

* This is the correct orthography of the name, according to the 
Cheskian. Huss is wrong. The name receives a second s in the 
genitive, like the Latin os, ossis. See Herzog's Encyclopaedic, vol. 
vi. p. 324. 



18 



THE MORAVIAN MANUAL. 



the village of Hussinetz, in the southern part of Bo- 
hemia. He was the apostle of the Brethren. Soon 
after having finished his studies at the University of 
Prague, he re-entered the institution as a teacher ; 
and five years later was appointed professor of philo- 
sophy. Then God sent his Spirit, and Hus was con- 
verted. To understand the Scriptures now became 
the great purpose of his life ; and he was determined 
not to be satisfied w r ith systems of human philosophy. 
The writings of WicklifTe, which had found their 
way into Bohemia, and which he diligently studied, 
confirmed him in these resolutions. In the year 
1402, Hus was appointed preacher of Bethlehem's 
church at Prague. * With great power and eloquence 
he began to attack the moral corruption prevailing 
among all classes, particularly the clergy. The in- 
dulgences, sold in 1412 by command of Pope John, 
in order to procure money for the war w T ith the King 
of Naples, excited his deepest indignation ; and he 
lifted up his voice against them until all Prague was 
moved, and the papal bull which granted them had 
been publicly burnt by the professors and students of 
the University. In consequence of this act, Hus was 
excommunicated, and religious services were forbid- 
den in the city, as long as he should remain there. 
So he left Prague, and passed through the country, 

* A wealthy citizen of Prague built this church, in spite of the 
opposition of the Romish Hierarchy, for the express purpose of 
giving a house of worship to the people, in which the gospel 
should be preached in the Cheskian and German languages. 



THE ANCIENT CHUHCH. 



19 



everywhere preaching the word of God, and exposing 
the corruptions of the Romish Hierarchy. This was 
the seed-time of evangelical truth in Bohemia. The 
harvest came in its season. In the year 1414, a 
church-council assembled at Constance, in Switzer- 
land. Hus was cited before this body. He obeyed 
the summons, relying on the safe-conduct granted 
him by the Emperor. But soon after his arrival he 
was treacherously imprisoned, and refusing to recant, 
unless his doctrines should be refuted from the Holy 
Scriptures, which the priests could not do, he was 
burnt alive, as a heretic, on the 6th of July, 1415, 
his forty-third birthday, and his ashes were cast into 
the Rhine. He met death with the holy courage of 
the early martyrs. In the following year, his inti- 
mate friend and coadjutor, Jerome of Prague, a lay- 
man, shared the same fate. The consequences of 
these acts of violence on the part of Rome, were 
fearful. Bohemia burned with fiery indignation. A 
powerful party, called the Hussites, flew to arms, and 
a most sanguinary contest ensued, known in history as 
the Hussite war. In the course of this war the prin- 
ciples and practice of Hus were often entirely forgot- 
ten by those who claimed to be his followers. They 
contended for political ends, besides those of religion ; 
and were divided among themselves. Gradually two 
parties arose ; the Oalixtines, whose avowed purpose 
was the restoration of the cup, in the Lord's Supper, 
to the laity, (hence their name from calix, a cup,) and 
the Taborites, w T ho demanded a general reformation 



20 



THE MORAVIAN MANUAL. 



of the church. The latter derived their name from a 
hill, called Mount Tabor, near Prague, on which they 
had their camp. They were the more enlightened 
of the two parties, and many who entertained their 
views disapproved entirely of a resort to arms. In 
the year 1431, the Council of Basle granted certain 
concessions to the Bohemians, known as the Com- 
pacts of Basle." These were accepted by the Calix- 
tines, but rejected by the Taborites. In consequence 
a civil war broke out between the two factions, and 
resulted in the total overthrow of the latter. The 
Calixtines now constituted the national church of 
Bohemia. 

At its head stood Rokyzan, an eminent ecclesias- 
tic ; but not steadfast in the faith, wavering between 
his love for the truth and honor among men. This, 
church soon became almost as corrupt as the Hie- 
rarchy ; while the numerous sects which arose about 
that time, were distinguished for extravagant fanati- 
cism rather than for sound doctrine or principles of 
true piety. To human eyes, a reformation of the 
church, and a revival of pure and undefiled religion, 
seemed farther off than ever. But God's time was 
come. 

Amidst the general corruption to which the church 
returned, and the extravagances of the sects, there 
were those in Prague who deserved to be called 
Hussites in the true sense of the name ; men of God, 
who had not taken up arms during the war, nor med- 
dled with the subsequent political commotions of the 



THE ANCIENT CHURCH. 



21 



country, nor given way to fanaticism ; but held to 
the simple doctrines of the Bible, as expounded by 
Hus, and strove to live righteously and soberly, as he 
had taught. And in Bohemia and Moravia generally, 
many entertained and carried out similar principles, 
especially among those who had belonged to the more 
enlightened portion of the Taborites. No outward 
confederation existed among them. They were an 
invisible church. From the ranks of these men, God 
chose for himself the founders of the Church of the 
Brethren. 

About the year 1450, Rokyzan, induced partly by 
his better convictions, but chiefly by his disappoint- 
ment in not securing from the Pope the archbishopric 
of Bohemia, began to preach against the corruptions 
of the church, and to exhort the people to return to 
the pure principles of Hus. This gave new life to 
the men of God at Prague. They sought fellowship 
one with another, associated for the purpose of mutual 
edification, and gradually entered into connection 
with those of like mind in various parts of the coun- 
try. A free religious Society imperceptibly came 
into being, at the head of which stood the brethren 
of Prague. The purpose of this Society was not only 
private edification, but a general reformation of the 
church, in which movement the awakened hoped that 
Rokyzan would take the lead. But their repeated 
requests to this effect were met with reserve, and 
finally refused altogether. Hence they withdrew, 
more and more, from the national church, particu- 

2* 



22 



THE MORAVIAN MANUAL. 



larly in the year 1454, and held to the priests 
among their own number. Rokyzan, although he 
did not fulfil their expectations, unwittingly became 
one of the principal instruments in the hand of God 
for the establishment of the church ordained by Him. 
Wearied by the importunities of these earnest in- 
quirers after truth, he had advised them to read the 
works of Peter Chelcicky, an eminent and liberal lay- 
writer on religious subjects, and to seek his personal 
acqaintance. The views and sentiments of this man 
contributed very much to induce the momentous step 
which the associated brethren afterwards took, and 
by which they became an independent church. Nor 
was this all that Rokyzan did, in the way of prepara- 
tion for such an issue, without dreaming that things 
were tending to it. Believing that it would be an 
easy method of getting rid of the men who were con- 
tinually beseeching him to come out positively on the 
side of reformation, he obtained permission, in the 
year 1456, from George Podiebrad, Regent of Bohe- 
mia, for them to settle on an estate known as the 
barony of Lititz. It w T as the private property of the 
Regent, and lay in the northeastern part of Bohemia, 
in "the circuit of Koenigingraetz, stretching to the 
confines of Glatz. But thinly populated at that time, 
its only villages were Zamberg or Senftenberg, Kun- 
walde, and Lititz. The latter was the seat of an 
ancient castle, on the river Adler. Its ruins are still 
to be seen, and on one of the gates is the inscription: 
"A. D. regnante Geo. Podiebrado 1468." This was 



THE ANCIENT CHURCH. 



23 



the spot, by God's appointment, where the Moravian 
Brethren's Church should be founded. 

A number of the awakened in the city of Prague 
embraced the permission granted by the Regent, and, 
in the same year, took up their abode at Kunwalde. 
The priest of Zamberg, Michael Bradacius by name, 
entertained the views of the more enlightened Tabor- 
ites, was a true servant of the Lord, and sighed for a 
reformation of the church. This man, on the arrival 
of the brethren at Kunwalde, left his villa^ge and be- 
came their pastor. Many of their brethren after the 
faith gathered at the same place, from different parts 
of the country. And so a step had been taken which, 
in the providence of God, necessarily led to the esta- 
blishment of a church. 

The most eminent man of the association was Gre- 
gory, a nephew of Rokyzan — of strong faith, sound 
judgment, and holy living. He deserves to be called 
the patriarch of the Moravian Brethren's Church. 
By his advice, a more positive confederation came 
into being. The growing numbers of the awakened 
made this indispensable. Therefore the men of God 
at Kunwalde met in a solemn convention, in the year 
1457, and drew up and adopted principles of doc- 
trine and practice ; constituting themselves, at the 
same time, into a regularly organized association, 
under the name of the " Brethren and Sisters of 
the Law of Christ'' Subsequently this name was 
changed to the simpler one of " Brethren ;" and at 
a later period the title of " Unitas Fratrum" or 



24 THE MORAVIAN MANUAL, 

" Unity of the Brethren" was adopted. Twenty- 
eiriit elders were chosen, some living on the estate of 
Lititz, but the most of them in other parts of Bohe- 
mia ; who directed the association, and whom its 
members were to obey as those having the rule over 
them. Such was the first organization of the Mora- 
vian United Brethren's Church, four hundred and 
two years ago. The details of the event are wanting, 
because the Brethren intentionally concealed them 
at the time. The first of March is observed as the 
anniversary of the founding of the church ; but there 
is no authority for supposing that the organization 
took place on that day. It is known for certain, 
however, that it was in the vear 1457. * 

After this event, the Brethren lived in their retreat 
for some years, growing in grace and in the know- 
ledge of the Scriptures. But in the year 1461, their 
numbers having greatly increased, and the events of 
1457 becoming known, a fierce persecution broke 
out ; and the foundations of the young church were 
bathed in the blood of many martyrs, who died re- 
joicing in Christ, like Hus before them. This was 
the first of a long series of oppressions which the 
Brethren suffered, and by which they were finally 
overwhelmed. In the present case, however, the 
rack and the stake only served to augment their 
numbers. Hence it became necessary to effect a 
still more complete organization. For this purpose a 
Synod w r as held, in the year 1464, at Lhota, a village 
on the estate adjoining the barony of Lititz. Seventy 



THE ANCIENT CHUKCH. 



25 



delegates assembled, and, in the first place, made the 
question of a total and final separation from the na- 
tional church the subject of earnest deliberations. 
Having unanimously resolved to effect a separation, 
the Synod proceeded to elect from the twenty-eight 
elders appointed in 1457, three men to whom the 
government of the church should be entrusted. The 
choice fell upon Gregory, Procop, and John Klenowa. 
These men were not priests, but lay-elders. The 
ministerial functions were performed by Michael 
Bradacius, and other pastors, who had originally be- 
longed to the Calixtine clergy, and been ordained by 
Calixtine bishops. However, as the Brethren could 
not hope to secure for the future a sufficiency of 
regular ministers, by secession from the national 
church, they convened another Synod, in the year 
1467, again at Lhota, in order to take the important 
matter of the ministry into consideration. After 
much prayer, they left it to the decision of the Lord 
by lot, whether they should establish a ministry of 
their own ; and if so, who should be set apart as can- 
didates for ordination. They were guided in this use 
of the lot, by the example of the apostles, when 
choosing a successor to Judas Iscariot. The lot ap- 
proved the establishing of an independent ministry ; 
and designated Matthias of Kunwalde, Thomas of 
Przelautsch, and Elias of Krzizanow, as the candi- 
dates. Bu^ now another serious question arose. Who 
should ordain these men ? The Synod believed that 
in the times of the apostles, there had been no differ- 



26 



THE MORAVIAN MANUAL. 



ence between a bishop and a priest or presbyter, and 
that therefore the priests then present might at once 
proceed to the ordination. But, on the other hand, 
the assembled Brethren knew, that since a very early 
age, probably before the death of St. John, the last 
apostle, the church had commenced to make a dis- 
tinction ; and they were, above all, extremely solicit- 
ous to secure a ministry whose validity the Calixtines 
and Roman Catholics would be compelled to acknow- 
ledge. Hence they resolved to seek the episcopal 
succession. Now there were dwelling, in those days, 
on the confines of Bohemia and Austria, a colonv of 
Waldenses. These, so the Synod was informed, had 
secured the regular episcopal succession ; and their 
chief bishop, at that time, was Stephen. To him, 
therefore, the Synod sent a deputation, consisting of 
three priests or presbyters, namely, Michael Brada- 
cius, a priest of the Roman Catholic, and a priest of 
the Waldensian Church, whose names have not been 
preserved — with instructions to lay before him a 
statement of what the Brethren had done, and to 
inquire into the validity of the Waldensian episco- 
pate. Stephen received the deputies with great kind- 
ness, assembled his assistant bishops, and entered 
into a minute account of the episcopate which they 
had. The deputies, being fully satisfied, requested 
to be consecrated bishops, which request Stephen and 
his assistants fulfilled, in a solemn convocation of the 
Waldensian Church. The new bishops immediately 
returned to the barony of Lititz, where another Synod 



THE ANCIENT CHURCH. 



27 



was convened, at which they set apart for the work 
of the ministry, by the laying on of hands, the three 
candidates previously appointed ; consecrating Mat- 
thias a bishop, and ordaining Thomas and Elias pres- 
byters. Thereupon a new form of church government 
was instituted. It consisted of a board or college of 
ten elders, some of whom were presbyters, and others 
laymen, at the head of which stood the four bishops, 
and at their head again Bishop Michael, who was the 
primate. This form of episcopal government, with 
slight modifications, remained until the end of the 
Ancient Church. 

Thus was the Church of the Brethren, after ten 
years of gradual development, fully organized and 
established. In 1457, the foundation was laid, even 
that of the apostles and prophets, Jesus Christ him- 
self being the chief corner-stone ; in 1467, the top- 
stone was put upon the building, in accordance with 
the directions given to the Brethren by the Lord 
himself. John Hus, the great Reformer of the fif- 
teenth century, began the work ; Rokyzan, the Ca- 
lixtine bishop, without meaning to do so, furthered 
it ; Peter Chelcicky, by his writings, gave it a more 
positive aim ; Gregory, the patriarch of the Brethren, 
carried it out ; and the Waldenses of Austria seem to 
have been preserved, as "a distinct organization, that 
they might complete it ; having done which, this 
colony of them passed away.* 

* Soon after transferring the succession to the Brethren, Bishop 
Stephen was burnt at the stake, as a heretic, at Vienna. 



28 



THE MORAVIAN MANUAL. 



In the years which followed these events, the Bre- 
thren, in spite of the persecutions to which they were 
subjected, increased numerically, and grew spiritually 
unto an holy temple in the Lord. Particular atten- 
tion was paid to the discipline. It was their object 
to present, in this respect, the character of an apos- 
tolic church. About the year 1500, they had more 
than two hundred churches, in Bohemia and Mora- 
via ; were zealously engaged in preaching the gospel, 
and diligently used the press for the furtherance of 
evangelical truth ; had published a Bohemian version 
of the Bible, several confessions of faith, and were 
preparing a hymn-book and catechism. The most 
distinguished man and writer among them, at this 
time, was Bishop Luke, of Prague, who did much to 
strengthen the church, in its doctrine and discipline ; 
and their principal seats were Prerau, in Moravia, 
Jungbunzlau and Leitomischl, in Bohemia. At the 
latter places there were church printing establish- 
ments. From all this it appears, that the work which 
began sixty years before Luther nailed his theses to 
the door of the Wittenberg cathedral, had prospered 
greatly at the opening of the century in which he 
was to take his place on the stage of history ; and 
assumed an importance, when he was yet unknown, 
which will ever award to the Brethren the title of 
Reformers before the Reformation. As such Luther 
himself acknowledged them, after he had become ac- 
quainted with their principles. And although there 
were points, especially in the discipline, in reference 



THE ANCIENT CHUKCIJ. 



29 



which he and the Brethren could not agree ; never- 
theless the relation between them, with some inter- 
ruptions, was a friendly one. The Brethren sent 
several deputations to him ; and he published their 
Seventh Confession of Faith, with a preface of his 
own, at Wittenberg. Still more cordial was the con- 
nection between the church and some of the other 
Reformers of the sixteenth century, especially Bucer 
and Calvin. That the Brethren were benefited by 
their, intercourse with these leaders of the general 
Reformation, especially in a doctrinal point of view, 
admits of no doubt. But the latter, on their part, 
learnt many a lesson from the discipline of the 
Unitas, as Bucer, in particular, joyfully acknow- 
ledged. 

Soon after Luther's death, the Smalcaldic war 
broke out, between the Catholics and Protestants. 
The Bohemians having refused to take part in it, 
Ferdinand, their king, brother of the Emperor 
Charles V., came to Prague, to wreak his vengeance 
upon the people ; and as self-policy forbade him to 
molest the Calixtines, he began to persecute the 
Brethren. In 1548, a decree was promulgated, com- 
manding all persons living on royal estates to join 
either the Calixtine or Romish Church, or to leave 
the country within forty-two days. A large number 
of the members of the Brethren's Church, residing 
on such estates, emigrated, in consequence, and took 
their way to Prussia. Meanwhile the Brethren had 
extended their operations to Poland. George Israel, 



30 



THE MORAVIAN MANUAL. 



the patriarch of the Unitas in that country, labored 
with great, success ; so that in a period of less than 
six years, about forty churches were established 
among a people who had almost exclusively been 
Roman Catholics. These churches were strength- 
ened afterwards, by the arrival of the Brethren who 
had gone to Prussia ; for being oppressed there most 
shamefully by bigoted Lutherans, they sought refuge 
in Poland. In this way the Unitas Fratrum extend- 
ed more and more, and gradually came to consist of 
three confederated provinces — the Bohemian, Mora- 
vian and Polish. These provinces had bishops and 
synods of their own, but remained closely united as 
one church, and together held general synods. The 
first synod of this kind took place in 1557, the cen- 
tennial year of the existence of the church, and was 
convened at Slecza, in Moravia. Seven years later 
the outward prosperity of the Brethren in Bohemia 
and Moravia increased greatly ; for in common with 
the other Protestants of these countries, they enjoyed 
the favor of the liberal monarch who ascended the 
throne at that time, under the title of Maximilian II. 
In connection with the Lutherans and Reformed, 
they formed an Evangelical Church Union, whose 
united influence gave them rest and peace. Hence 
their cause prospered very much, in some respects. 
They increased more and more, and numbered many 
of the noblest and most influential families of Bohe- 
mia and Moravia among their members ; they esta- 
blished theological seminaries and developed their 



THE ANCIENT CHURCH. 



31 



ecclesiastical resources in many other particulars, 
publishing amongst the rest, the celebrated Bohe- 
mian Bible of Cralitz, translated from the original, 
by their bishops, after a labor of fifteen years, and 
printed in six folio volumes. At the same time, 
however, their spiritual welfare suffered ; and their 
discipline was relaxed. In the year 1609, the Em- 
peror Rudolph II. was constrained to establish per- 
manently the liberties which the evangelical party 
had enjoyed under Maximilian, by the promulgation 
of his well-known " letters of majesty." And so the 
Unitas Fratrum, which had been founded in great 
humility, became a legally acknowledged church of 
the .land ; held as its own Bethlehem's chapel at 
Prague, where Hus, its original apostle, had pro- 
claimed the gospel ; and had a bishop associated with 
the administrator of the Evangelical Consistory. But 
from this pinnacle of outward prosperity, the church 
of the Brethren, in the inscrutable providence of 
God, was to fall into the depths of adversity, in com- 
mon with the other Protestant denominations of the 
country. 

Rudolph was succeeded by Matthias ; and in the 
event of his death, Ferdinand of Tyrol, the personifi- 
cation of Romish bigotry, would be king. Hence the 
evangelical party determined to set him aside, and in 
1619, when Matthias died, elected Frederick of the 
Palatinate, a Protestant prince, to the throne of 
Bohemia. But Ferdinand completely overthrew his 
power, the very next year. Having done this, he set 



32 



r 

THE MORAVIAN MANUAL. 



as the great purpose of his life, the total and perma- 
nent extinction of evangelical truth in Bohemia and 
Moravia. By his directions, an Anti-Reformation 
was undertaken,* of which Jesuits and Capuchins 
were the heralds, and imperial dragoons the cham- 
pions. It began, in 1621, at Prague, with the execu- 
tion of twenty-seven noblemen, several of whom were 
members of the Brethren's Church ; and in the 
course of the next six years, was carried into every 
part of the two countries. The fundamental princi- 
ple of this Anti-Reformation was : " Abjure evangel- 
ical faith, or leave the country." More than thirty 
thousand Bohemians and Moravians emigrated. The 
sanctuaries of the Brethren, of the Lutherans and of 
the Reformed, were closed ; their congregations scat- 
tered, and as sheep without a shepherd, wandered 
from place to place ; the evangelical party in Mora- 
via and Bohemia ceased to exist. And ever since 
that time, these countries have remained among the 
darkest of Romish lands. When the year 1627 dawn- 
ed, the Moravian-Bohemian branch of the Unitas 
Fratrum was no more. The Polish branch continued 
for a period longer. But being deprived of the 
strength of the main stem, it was gradually grafted 
upon the Reformed Church of Poland, and in the 
next decades grew to be one with it. This came to 

* We take pleasure in referring the reader to Dr. Pescheck's 
interesting work, " Reformation and Anti-Ileforrnation in Bohe- 
mia/*' published in London, or to the original, " Pescheck's Gesch- 
ichte der Gegenreformation in Boehmen," Leipzig, 1850. 



THE HIDDEN SEED. 



33 



pass the more readily, because the Brethren had 
always been actuated by a sincere spirit of union, in 
their intercourse with other evangelical Christians ; 
and as early as 1570, had succeeded in effecting a 
visible manifestation of this spirit — a kind of "Evan- 
gelical Alliance" — at the celebrated Synod of Sendo- 
mir, in Poland ; a convention composed of represent- 
atives of the Unitas Fratrum, of the Lutheran and 
the Reformed Churches, which unitedly issued the 
Consensus Sendomiriensis. 

And so the enemies of the venerable Unitas, 
founded a century and three-quarters of a century 
before, had to all appearances accomplished a final 
triumph. But in reality the victory was only a tem- 
porary one. The church was cast down, not de- 
stroyed. A Hidden Seed remained. 

SECTION II. — THE HIDDEN SEED. 

from 1627 to 1722. 

The history of the Hidden Seed, from which the 
Renewed Moravian Brethren's Church has sprung, 
belongs to the mysterious ways in which God moves 
" His winders to perform," and is a glorious fulfil- 
ment of His prediction, that against His church the 
gates of hell shall not prevail. It sets forth the faith 
and hopes of a man of God, who may be called the 
Jeremiah of the Ancient Church, and the John the 
Baptist of the Renewed, and what he did in the 
strength of that faith and by the elevating power of 



34 THE MORAVIAN MANUAL. 

those hopes; and it brings to our notice the tradi- 
tions and principles of old, as preserved for ninety-four 
years among the descendants of the Brethren, in 
single families, which were in spiritual bondage, but 
like the. Jewish exiles in Babylon, could not forget 
their Jerusalem. 

John Amos Comenius (born March 28th, 1592, in 
Moravia,) was the man whom Godhad appointed to pre- 
pare the way for the renewal of the church. The seed 
which fell from the tree planted by Gregory and his 
coadjutors, in the middle of the fifteenth century, nur- 
tured and pruned by Luke of Prague and his brother 
bishops in the beginning of the sixteenth, and then 
cut down by the ruthless hand of persecution, in the 
second quarter of the seventeenth, was fostered with 
great care by Comenius, and watered with many 
tears, until, in the providence of God, Zinzendorf 
re-planted it in a new soil, in the eighteenth century, 
where it took root, and has now grown up a second 
tree, whose branches extend to the far parts of the 
earth. 

Comenius, after having studied at a German uni- 
versity, was appointed, in 1616, Rector of the Breth- 
ren's seminary, and pastor of the church at Prerau, 
in Moravia. Two years later he filled the same offices 
at Fulneck, until this place was destroyed by Spanish 
soldiers. In the year 1627, in company with a number 
of his brethren, he proceeded to Lissa, in Poland. 
On their way thither, having reached the summit of 
the mountain-ridge which separates Silesia and Bo- 



THE HIDDEN SEED. 



35 



hernia, they fell down upon their knees, and Comenius 
prayed most fervently, with strong cries and tears, 
that God would not take his Word entirely away 
from Bohemia and Moravia, but preserve unto him- 
self a seed in these countries. From that day a pro- 
phetical anticipation of the renewal of the Brethren's 
Church, filled his soul. In the year 1632, a Synod, 
composed of fugitive ministers and members of the 
Moravian-Bohemian branch of the Unity, was held at 
Lissa, on which occasion Comenius was consecrated 
bishop of that branch of the church. The hopes of 
the scattered Brethren, at this time, were high, that 
the Protestant arms would prove victorious in the 
thirty years war, which was raging ; and that the 
restoration of the church in the countries from which 
it had been uprooted, would soon be accomplished. 
In this expectation, however, Comenius and his 
brethren were mistaken. The peace of Westphalia 
was concluded in 1648, but Bohemia and Moravia 
continued wholly in the power of Rome ; and the 
fruits of the Reformation before the Reformation com- 
menced by Hus, had, indeed, so far as these countries 
were concerned, effectually and permanently been 
destroyed. And yet the prayer of Comenius did not 
remain unfulfilled. There was a seed of righteous- 
ness hidden in his native land, and it should become 
manifest in God's own time, but in a manner different 
from what he anticipated. Meanwhile this servant of 
the Lord had been visiting various parts of Germany, 
Sweden and England, in the interests of the cause of 



36 



THE MORAVIAN MANUAL. 



education, which engaged his warmest sympathy. He 
returned to Lissa in the year 1648. Eight years 
afterwards, when the town was destroyed by the Cos- 
sacks, he and the Brethren who had been living there, 
left it finally. The latter were scattered over differ- 
ent countries. Comenius, after a short abode at 
Frankfort on the Oder, proceeded to Amsterdam, 
and remained there for the rest of his life, engaged 
in literary labors. His writings were very numerous, 
and some of them celebrated in their day ; for instance, 
Janua Linguarum Reserata, (published in 1631,) 
which was translated into twelve European and seve- 
ral Asiatic languages. In the year 1671, after having 
acknowledged and bewailed the errors into which he 
had fallen at one period of his life, in consequence of 
his connection with persons who claimed to receive 
revelations from God, this venerable servant of the 
Most High, the last bishop of the Moravian-Bohemian 
line, ended his eventful career in the seventy-ninth 
year of his age, hoping still for the restoration of the 
Unitas Fratrum. For this end he had never ceased 
to work in all the countries which he had visited, and 
especially during his long exile in Holland. The 
most important and abiding results of these labors 
may be summed up as follows : First, he repub- 
lished the discipline and church-order of the Brethren, 
adding a history of the church and reflections of his 
own, — the whole work bearing the title, Ratio Disci- 
plinw Ordinisque Ecclesiastici in Unit ate Fratrum 
Bohemorum, and dedicated it to the Church of Eng- 



THE HIDDEN SEED. 



37 



land, to which he also solemnly commended the 
Unity of the Brethren in the event of its renewal. 
Again, he published a Catechism, containing the doc- 
trines of the church, and dedicated it " To all the 
godly sheep of Christ, dispersed here and there, 
especially to those of Fulneck, Gersdorf, Glandorf, 
Klitte, Kunwalde, Stachewald, Seitendorf, and Zauch- 
tenthal," villages of Moravia, where many Brethren 
still dwelt, and from each of which, in the next 
century, emigrants came to Herrnhut. And, finally, 
he cared for the preservation of the episcopate, and 
in the year 1662 took measures for the consecration 
of two new bishops, in hope against hope. These were 
Nicholas Gertichius, court-chaplain of the Duke 
of Liegnitz, and Peter Jablonsky, pastor of a church 
at Danzig. Through them the succession was carefully 
preserved until the year 1735, when it was transferred 
to the Renewed Church of the Brethren, 

And now we pass to the history proper of the 
Hidden Seed. It is soon told. The Anti-Reforma- 
tion in Bohemia and Moravia, under Ferdinand II., 
was at an end, the Brethren's Church extinct, and 
these countries lay, in abject submission, at the feet 
of Rome ; but in the very nature of the case, many 
families had been forced into a mere outward con- 
formity to the Romish worship, without yielding the 
convictions of their hearts. This was particularly so 
among the members of the Unitas Fratrum who had 
remained in their native land. They were true to 
the doctrines of their fathers, in so far as they could 

3 



38 



THE MORAVIAN MANUAL. 



be, under the oppression of the Hierarchy ; they had 
carefully concealed their bibles, hymn-books, and 
other evangelical writings ; strengthened their faith 
by these means, and often met, in secret, for mutual 
edification, as the founders of the church had done 
two centuries before. Occasionally they were visited 
by exiled pastors, who administered the Lord's Supper 
to them ; at other times they went on journeys to 
Protestant countries, and received the sacrament 
there. All this was done with the utmost secrecy ; 
and if any were discovered by the Romish priests 
engaged in such devotions, they were severely pun- 
ished. For a series of years, this state of affairs 
continued. Towards the close of the seventeenth 
century, when a new generation had grown up, the 
light of evangelical truth was obscured among the 
descendants of the Brethren ; still, the traditions and 
principles of former days remained in single families, 
especially in Moravia, and the Unitas Fratrum was 
never entirely forgotten. There were, in particular, 
individual men of God, — aged fathers of the invisible 
church, — who kept up the connection between the 
present and the past, and looked with longing eyes 
into the future. Among these, Martin Schneider, of 
Zauchtenthal, and after him, his grandson, Samuel 
Schneider, deserve to be mentioned, — both of whom 
were preachers of righteousness in their families and 
among their neighbors, and ceased not to exhort to 
repentance, and to encourage the hope of a resusci- 
tation of the Church of the Brethren. No less dis- 



THE HIDDEN SEED. 



39 



tinguished, in this respect, was George Jaeschke, of 
Sehlen. Born 1624, in the midst of the oppressions 
of the Anti-Reformation, by which the Unitas Frat- 
rum was overwhelmed, trained up with pious 
solicitude in the ways of the Lord, and taught to 
love the principles of evangelical truth, he lived for 
more than four-score years, from the beginning almost 
to the end of the period of the Hidden Seed, doing 
what he eould to perpetuate the memory of the fathers, 
and keep alive their faith. This man had five grand- 
sons, of the family of the Neissers, and a young son, 
Michael by name, born to him in his extreme old age. 
In the year 1707, feeling his departure to be at hand, 
he called his son and grandsons around his bed, laid 
upon them his blessing, commending Michael to the 
particular care of the latter ; and then, full of faith, 
which seemed to catch something of the spirit of 
prophecy, as he drew near the land of sight, declared 
it to be his firm conviction that the time for a renewal 
of the Brethren's Church was close at hand ; exhort- 
ing them not to hesitate to make any sacrifices in view 
of this event, even if it should be to forsake their 
homes and native country. And so he died. But, 
however bright the anticipations of this patriarch 
were, they seemed destined not to be fulfilled ; for 
when he was no more, and when the Schneiders and 
other fathers were gone, the meetings for edification 
which they had held, were gradually given up, or 
restricted to family worship. The reading of evan- 
gelical books, the singing of Brethren's hymns, and 



40 



THE MORAVIAN MANUAL. 



other similar exercises, were, indeed, continued by 
their descendants, but as meritorious works, in which, 
together with the rejection of Romish superstitions, 
they sought the essence of evangelical piety, instead 
of cultivating repentance, faith and holiness. Hu- 
manly speaking, therefore, the Hidden Seed seemed 
on the point of perishing forever; and the prospect of 
a resuscitation of the Unitas Fratrum farther off 
than at any previous period. But this was God's 
time. Fifteen years after the aged Jaeschke had been 
gathered to his fathers, his dying anticipations, and 
the prayer of Comenius before him, uttered on the 
mountain-top, began to be fulfilled. The days came 
for the re-planting of the Hidden Seed. The history 
of the Renewed Brethren's Church opens. 

SECTION III. THE RENEWED CHURCH. 

prom 1722 to 1S5P. 

The renewal of the church was not a work of man, 
but of God. No well devised plan, no fixed purpose, 
except to glorify His name, actuated the agents 
whom He employed. They were led by a way they 
knew not, step by step, even as the founders of the 
Ancient Unitas had been, until the work was accom- 
plished, and the old principles rejuvenated by the 
infusion of new life from the Evangelical Church of 
Germany, beat with great throbs in a new body 
ecclesiastic, and were felt in distant countries, and 
among heathen tribes. 

A glance at the preparations made in Germany for 



THE RENEWED CHURCH. 41 

the renewal of the church, unknowingly to those 
engaged in them, will first be necessary. 

In the second half of the seventeenth century, God 
called a man to the service of the Evangelical Church 
of Germany, who built with great zeal upon the foun- 
dation laid by the Reformers, and accomplished a 
work which they did not live long enough to perform. 
His name was Philip Jacob Spener, born in 1635, died 
in 1705. He recognized the importance of awakening 
more spirituality among Christians, and directed all 
his efforts to this end ; upholding, in particular, the 
idea of what he called ecclesiolae in ecclesia — little 
churches within the church — composed of converted 
Christians, and having for their aim the furtherance 
of personal piety, and the purifying and sanctifying 
of the whole church. In the beginning of the 
eighteenth century, there lived at Hennersdorf, an 
estate of Upper Lusatia, in Saxony, a learned and 
godly woman, the Baroness de Gersdorf, who had 
adopted this idea of Spener, and carried it out in her 
own immediate circle. On the 26th of May, her 
daughter, who had married a Count of Zinzendorf, 
gave birth to a son, who received the name of Nicho- 
las Lewis. His father, who filled a high office at the 
Saxon court, died soon after, and his education was 
committed to the care of his grandmother, who took 
him to her estate, and procured for him a pious and 
excellent instructor, named Edeling. Under these 
influences, Zinzendorf grew up and learned to love 
the Lord with his whole heart, from his earliest 



42 



« 

THE MORAVIAN MANUAL. 



infancy. After having made a covenant, which had 
for its aim the spread of the gospel, with several 
friends, particularly with Baron Frederick de Watte- 
wille, while pursuing his studies at the University ; 
he purchased the estate of Berthelsdorf, on attaining 
to his majority, in order to make it the centre from 
which to extend his operations on behalf of Christ's 
cause. In what particular manner these operations 
should be carried on, he, as yet, knew not. In the 
year 1722, Andrew Rothe, a devoted young clergy- 
man, became the parish-minister of this estate, by 
the vocation of Zinzendorf. A few months later, the 
Count married Erdmuth Dorothea, Countess of Reuss, 
a true handmaid of Jesus, who was ready to second 
all her husband's efforts for the furtherance of the 
kingdom of God. At that time there lived in the 
town of Goerlitz, about a half day's journey from 
Berthelsdorf, a faithful minister of Christ, Schaeffer 
by name, united with Zinzendorf in the closest bonds 
of friendship, and sharing his desire to promote the 
cause of the Lord ; and an humble mechanic, called 
Christian David, a native of Moravia, once a bigoted 
Romanist, now, after many outward trials and inward 
agonies, brought to a full knowledge of the truth as it is 
in Jesus, mainly through Schaeffer's instrumentality. 

These were the agents by whom the Lord God was 
about to renew the days of the Brethren as of old ; 
and such the preparations which had been going on 
for the resuscitation of their church. 

Christian David had " faith which worketh by 



THE RENEWED CHURCH. 



43 



love." Himself rejoicing in the Lord, he longed to 
make others the partakers of his joy. And so, in 
the years from 1717 to 1722, he undertook several 
journeys into Moravia, visiting the former seats of 
the Brethren, and preaching Christ Jesus and Him 
Crucified. An awakening took place, in consequence, 
among those who were evangelically predisposed, and 
especially in the families descended from the Breth- 
ren. Some of these expressed a strong desire to 
seek a home elsewhere, that they might enjoy liberty 
of conscience. Christian David came and went 
several times, without finding for them such a home. 
But as often as he returned to Goerlitz, he spoke of 
their wishes. Schaeffer became interested in the 
case, and reported it to Rothe ; Rothe mentioned it 
to Zinzendorf, and Zinzendorf sent for Christian 
David. The result of' the conversation between them 
was an invitation to the awakened, on the part of the 
former, to come to Berthelsdorf, where they should 
find a retreat until they could secure a better place 
of abode. This was in 1722. On Whit-Monday of 
that year, Christian David suddenly re-appeared 
among his friends in Moravia, when they had given 
up the hope of ever seeing him again, and brought 
them the message of the Count. Thereupon two of the 
grandsons of the patriarch Jaeschke, Jacob and August 
in Neisser, immediately determined to emigrate. On 
Wednesday, the 27th day of May, at 10 o'clock at 
night, these two men, their wives and four children, 
a young girl who was a relative of the family, and 



44 



THE MORAVIAN MANUAL. 



Michael Jaeschke, whom their grandfather had so 
earnestly commended to their care in the event of an 
emigration — ten souls in all — left house and home 
for Christ's sake, and led by Christian David, safely 
crossed the frontier. By way of Goerlitz, where 
SchaeiTer welcomed and greatly encouraged them, 
they arrived at Berthelsdorf on the eighth of June. 
Nine days later, this little company assembled in a 
wood of the estate, bordering on the high-road from 
Loebau to Zittau, in order to begin the erection of a 
house. The spot was a dreary wilderness, but Chris- 
tian David, full of faith, struck his axe into a tree 
and exclaimed, " Here the sparrow hath found a 
house, and the swallow a nest for herself, where she 
may lay her young, even thine altars, 0 Lord of 
Hosts, my King and my God." (Ps. 84: 3.) Such 
was the beginning of Herrnhut,- the mother-church of 
the Renewed Unitas Fratrum. 

In the month of November of the same year, the 
house was dedicated in a solemn manner ; on which 
occasion Christian David declared it to be his convic- 
tion, that a city of God would there arise, whose light 
would shine far and wide. All these events took 
place under the direction of Count Zinzendorf's 
steward, Heiz by name, a man of faith and of God. 
The Count himself was absent, having accepted a post 
at the Saxon court, contrary to his own inclinations, 
but in obedience to the will of his family. In the 
month of December, when on his way to Hennersdorf, 
^vith his young bride and his friend. Baron de Watte- 



THE RENEWED CHURCH. 



45 



wille, as the carriage passed the spot where Herrnhut 
now stands, he saw a new house erected near the 
road. On inquiring of his servants, he learned that 
the immigrants from Moravia lived there. Zin- 
zendorf alighted from the carriage, and entered the 
humble abode. That was the first meeting between 
the Moravian Brethren and the man whom God had 
ordained to be the chief agent in the renewal of their 
ancient church. 

At that time, however, the Count had no idea of 
such a thing. He had merely given shelter to a few 
homeless wanderers. His plan was, without any 
reference to them, to form on his estate an ecclesiola 
in ecclesia, of which he, Wattewille, Rothe, and 
SchaefFer, should be the leaders, and through this 
association to work for the spread of the gospel. 
And this purpose he pursued for a time, paying but 
little attention to the immigrants. But his thoughts 
were not God's thoughts. The number of Moravian 
Brethren increased rapidly, for Christian David 
repeatedly visited his native country, and family after 
family followed him to Saxony. By and by, awakened 
persons from Germany were attracted to Herrnhut, 
and in the short period of five years, a colony was 
gathered on Zinzendorf's estate, numbering upwards 
of three hundred souls. 

Meanwhile the Adversary had not been idle. Dis- 
sensions broke out among them. The Moravians 
insisted on introducing the ancient discipline of their 
fathers ; those not from Moravia knew nothing of it, 

3* 



46 



THE MORAVIAN MANUAL. 



In points of doctrine too, there was much dispute. 
This state of affairs continued for two years. But in 
1727, Zinzendorf, who had made the colony the sub- 
ject of his daily prayers, came to Herrnhut for the 
purpose of effecting a change for the better. Several 
of the leading brethren were called together, and with 
their assistance, he drew up statutes, based upon the 
ancient discipline of the Brethren, so far as this was 
known. These statutes were solemnly adopted on 
May 12th, and the inhabitants of Herrnhut pledged 
themselves to observe them. In this way, peace and 
harmony were restored. Soon after, Zinzendorf found, 
in the library of Zittau, a copy of the Ratio Disci- 
plinse* of the Unitas Fratrum, published by Come- 
nius in the event of the renewal of the church ; 
translated the work, while on a journey, and brought 
it to Herrnhut, to the great joy of the Moravians, 
whose ancient discipline was now restored. 

The events of the month of May were sealed by 
God himself, on the occasion of a general celebration 
of the Lord's Supper, in the parish church of Ber- 
thelsdorf, when the Brethren of Herrnhut were bap- 
tized with the Holy Ghost, in a most abundant 
manner, and amid a general melting together of 
hearts, covenanted before the Lord to be and remain 
one in Him. This day (August 13th) was the spi- 
ritual birthday of the Renewed Brethren's Church, 
and is commemorated as such. 

* This copy is still to be seen at Zittau, together with the letter 
of the Count, returning thanks for the loan of it. 



THE RENEWED CHURCH. 



47 



The remainder of the history must be given very 
briefly. The reader is referred to larger works on 
the subject ; particularly to a translation of Croeger's 
History. 

From that day on, the cause of the Brethren pros- 
pered greatly, in the face of much opposition and 
persecution ; and the will of the Lord, that the An- 
cient Unitas Fratrum should be renewed, was mani- 
fested more and more plainly, in spite of Zinzendorf 's 
great reluctance to accept this idea ; until the re- 
newal was consummated by the transfer of the epis- 
copate, which had been so wonderfully preserved, in 
hope against hope, to the Brethren of Herrnhut. In 
the year 1735, March 13th, David Nitschmann, a 
Moravian immigrant, was consecrated the first bishop 
of the Renewed Brethren's Church, by Daniel Ja- 
blonsky and Christian Sitkovius, the surviving bishops 
of the ancient succession. The second bishop was 
Count Zinzendorf himself, who had resigned his office 
at the Saxon court, and, relinquishing all worldly 
honors, given himself up entirely to^ the ministry of 
the gospel, and the service of the Brethren. Thus 
the Renewed Brethren's Church was fully organized ; 
and the faith and hopes of the venerable Comenius 
were abundantly realized. In the course of the next 
years, the church was recognized by the governments 
of Prussia and Saxony, and by the parliament of 
Great Britain, which also acknowledged the validity 
of the episcopate. Concessions were afterwards 
granted in all the countries of Europe, to which the 
church spread, 



48 



THE MORAVIAN MANUAL. 



Meanwhile the particular purpose for which the 
Lord had brought about this renewal, was already 
being carried out. It was the work of foreign mis- 
sions. In the year 1732, the first missionaries went 
forth from Herrnhut, only one decade after its found- 
ing ; and since that time, this has been the field to 
w r hich the church has directed its chief attention, 
and devoted its strength. Soon not only a Renewed 
Church, but a second Unitas Fratrum, in the full 
sense of the words, was established. Churches arose 
in Great Britain, where the Brethren, in the provi- 
dence of God, exercised considerable influence upon 
the founders of Methodism, and gave to them various 
fundamental principles, which have since been fully 
developed in the Methodist Church ; and in North 
America, where the conversion of the Indian tribes 
engaged their zealous attention for many years, and 
was crowned with great success. In this way three 
provinces came into being, the Continental, British 
and American ; corresponding to the Moravian, Bo- 
hemian and Polish, of the Ancient Church. A very 
extensive home mission work, on the Continent of 
Europe, w T as also commenced, which is known by the 
name of the Diaspora. The fundamental principle 
which guided Zinzendorf in all his operations on the 
home field of the three provinces, even after the full 
reorganization of the Ancient Church, was Spener's 
idea of a church within the church. To the realiza- 
tion of this, all the peculiar arrangements and regu- 
lations of the settlements of the Brethren tended. 



THE RENEWED CHURCH. 



49 



Each settlement was not only a church, but a reli- 
gious community, governed by laws having for their 
object a total separation from the sinful follies and 
carnal lusts of the world. This served to keep the 
church numerically small ; but also to foster the 
spirit of missionary zeal, which constrained the Bre- 
thren to go to the most degraded nations of the 
earth, and caused their congregations from among 
the heathen to multiply greatly. At the same time, 
the truth as it is in Jesus, the simple gospel of a 
Crucified Saviour, was preserved in the midst of the 
settlements ; and, as has well been observed by a 
modern church-historian,* however little we agree 
with some other of his views respecting the Brethren: 
" In the era of infidelity, the Christ of the fathers 
had a sanctuary at Herrnhut." 

As long as Zinzendorf lived, the government of the 
church, in a great measure, depended upon him. 
Two of his most distinguished assistants were his 
son-in-law, Baron John de Wattewille, and Augustus 
Spangenberg, both bishops of the church. The merits 
of the latter were particularly great, as the pioneer 
of the church in America, and as a theologian. After 
Zinzendorf 's death, w T hich took place in 1760, a more 
positive ecclesiastical constitution was adopted. The 
Synods received the supreme power ; and the execu- 
tive administration of the affairs of the church was 
committed to an elective college or board of bishops 
and elders, which in 1769 took the title of the 

* Dr. Hase, in his Kirchengeschichte. 



50 



THE MORAVIAN MANUAL. 



" Unity's Elders' Conference." Subordinate boards 
were appointed for the superintendence of the Ame- 
rican and British Provinces. In the year 1822, the 
Renewed Unitas Fratrum celebrated its centennial 
anniversary. Since that period preparations for a 
change in some of its principles silently began. 
These preparations showed themselves particularly 
in the American Province. The idea of a church 
within the church, was relinquished more and more ; 
the majority of the American congregations never 
having been "settlements." In consequence the 
necessity of provincial self-government was felt ; and 
responded to, in some degree, by the General Synod 
of 1848. It remained, however, for the General 
Synod of 1857 to effect a complete remodeling of 
the constitution. The three provinces are now inde- 
pendent in local and provincial concerns, but closely 
confederated in all general principles of doctrine and 
practice, and in the work of foreign missions. In the 
same year in which these changes were accomplished, 
the Moravian Brethren, on the first of March, cele- 
brated the fourth centennial anniversary of the first 
organization of their church, on the barony of Lititz, 
in 1457 ; and with humility, yet exceeding great joy, 
in the United States, on the Continent of Europe, 
in Great Britain, and in all their many mission 
churches, covenanted anew with the God of their 
fathers, to be His people, even as they had faith in 
Him, that He would continue to be their God. 



CHAPTER II. 



PRESENT CONDITION OF THE CHURCH. 

The Moravian Brethren's Unity, at the present 
time, is divided into three provinces : known as the 
American, comprising the Moravian churches in the 
United States ; the Continental, embracing those on 
the Continent of Europe : and the British, to which 
those in Great Britain and Ireland belong. In this 
chapter, an account of each province, together with 
its enterprises, is given ; as also of the cause in which 
the whole Unity is engaged. 



SECTION I. — THE AMERICAN PROVINCE. 

The American Province contains two districts, the 
Northern and Southern. To the latter belong the 
Moravian churches in North Carolina ; to the former, 
all the rest in the United States. Each district has 
a government of its own, consisting of a Synod and 
Provincial Board ; but the closest union exists be- 
tween the two. 

Formerly there were several church-settlements in 
the American Province, but the peculiar ecclesias- 
tical polity which made them such, has been relin- 
quished, the towns have been thrown open to all who 
may choose to settle in them, and the Moravian 



52 



THE MORAVIAN MANUAL. 



churches of America, without exception, are now 
ordinary churches, like those of other denominations. 
The establishments known as Brethren's, Sisters', 
and Widows' Houses, have likewise been given up. 

The following are the churches of the American 
Province : 

Pennsylvania. — Bethlehem, in Northampton 
County, formerly a church-settlement, now an in- 
corporated borough, the mother congregation of the 
Brethren in America, begun in 1741, organized in 
1742. It is the seat of the Provincial Board, of the 
General Home Mission Board, of the Moravian Col- 
lege and Theological Seminary, and of a Church 
Boarding School for young ladies. The Moravian 
Book Store and Publication Office are also located 
here. Nazareth, in Northampton County, formerly a 
church-settlement, now an incorporated borough, 
begun in 1744, organized in 1747, the seat of the 
Moravian Classical Seminary and Boarding School 
for boys. Schoeneck, in Northampton County, be- 
gun in 1757, organized in 1763. Emmaus, in Le- 
high County, begun in 1742, organized in 1747. 
Hopedale, in Wayne County, begun in 1834, organ- 
ized in 1837. Philadelphia, (church edifice at the 
corner of Franklin and Wood streets,) begun in 1742, 
organized in 1749. Litiz, in Lancaster County, 
formerly a church-settlement, now an incorporated 
borough, begun in 1743, organized in 1756, the seat 
of a Church Boarding School for young ladies. 
Lancaster City, begun in 1748, organized in 1750. 



THE AMERICAN PROVINCE. 



53 



York, in York County, begun in 1744, organized in 
1755. Lebanon, in Lebanon County, organized in 
1847. 

New York. — New York City, (church edifice on 
Houston street, corner of Mott,) begun in 1742, 
organized in 1748. Brooklyn, (church edifice corner 
of Jay and Myrtle streets,) organized in 1854. 
Staten Island, begun in 1747, organized in 1763. 
Camden, in Washington County, begun in 1830, 
organized in 1834. 

Maryland. — G-raceham, in Frederick County, 
begun in 1745, organized in 1758. 

Ohio. — G-nadenhuetten, begun in 1797, organized 
in 1799. Fry's Valley, organized in 1858. Sharon, 
begun in 1810, organized in 1827. Canal Dover, 
begun in 1840, organized in 1842. All these 
churches are in Tuscarwas County. 

Indiana. — Hope, in Bartholomew County, begun 
in 1825, organized in 1830. 

Illinois. — West Salem, in Edward's County, 
organized in 1844 ; divided into two churches, an 
English and a German one, in 1858. 

Wisconsin. — Watertown and Fbenzer, in Jeffer- 
son County, begun in 1853, organized in 1858. 

North Carolina. — Salem, formerly a church- 
settlement, now an incorporated borough, organized 
in 1766, the seat of the Provincial Board of the 
Southern District, and of a Church Boarding School 
for young ladies. An African church is located 
here. Bethabara, organized in 1753. Bethania, 



54 



THE MORAVIAN MANUAL. 



organized in 1760. Friedberg, organized in 1766. 
Friedland, organized in 1780. Hope, organized in 
1780. Neiv Philadelphia, organized in 1846. 
Blount Bethel, organized in 1851. Muddy Creek, 
organized in 1856. All these churches are in 
Davidson and Forsyth Counties. 

Enterprises of the American Province. 

A. The Home Mission. — This is the name given 
to the work recently commenced by the church in 
different parts of the United States, among such a§ 
are destitute of the gospel privileges. It has re- 
spect chiefly, although not exclusively, to German 
immigrants. The initiatory steps in the enterprise 
were taken after the Provincial Synod of 1849, when 
the Province had been put upon a more independent 
footing. At the next Synod, in 1855, a regular 
plan of operations was matured, and a General 
Home Mission Board elected, composed of eight 
members, besides the members of the Provincial 
Elders' Conference. (See next chapter.) This 
Board appoints the missionaries, and directs the 
entire work. It is supported by voluntary contri- 
butions, collected through the agency of Home 
Mission Societies, of which there are a number in the 
different churches of the Province. There is no 
funded capital whatever at the disposal of the Board. 
Some of the Societies maintain one or more mission- 
aries, without any assistance from the general treasury. 



THE AMERICAN PROVINCE. 



55 



At the Provincial Synod of 1858, certain principles, 
regulating the enterprise, were adopted, whereof 
the following is an abstract, which will set forth the 
nature of the work. (See Journal of Synod, page 
108.) 

1. The great object of our Moravian Home Mission is to 
spread the gospel, and above all to win souls for Jesus, where- 
ever He opens the door in our country, and to form societies 
and congregations in full communion with the Moravian 
Church. 

2. The Home Mission Board is authorized to appoint a 
Missionary for any Home Mission Society, which shall 
provide, to the satisfaction of said Board, the necessary means 
for the support of such Home Missionary. 

3. Any number of persons may, with the written consent of 
the Home Mission Board, and under such rules and regu- 
lations as said Board shall prescribe, organize themselves into 
a " Moravian Home Missionary Congregation," the members 
of which shall be considered members of the Brethren's 
Church. 

4. In case that a Home Mission Society deem it expedient 
that their Missionary be removed, and another appointed in 
his place, said society is expected to make application to this 
end to the H. M. Board, in order that the proposed change in 
the ministry may be made only after a thorough investigation 
of the grievances complained of. 

5. It is the duty of our Home Missionaries to organize their 
stated hearers, as soon as may be, into associations for the 
maintenance of worship according to the Moravian ritual, and 
for the observance of Christian rules of order, as they may be 
laid down by the " Home Mission Board." 

6. Such association standing in connection with, and under 
the auspices of our branch of the Moravian United Brethren's 
Church, shall be called a " Moravian Home Mission Congre- 
gation," and the sacraments may be administered to its mem- 



56 



THE MORAVIAN MANUAL 



hers, if otherwise they possess the requisite qualifications for 
a worthy participation in the same. 

7. When such Home Mission Congregation shall have been 
completely organized, and its members fully instructed and 
indoctrinated in the views and principles of our church, said 
H. M. Congregation may be constituted a regular Brethren's 
Church, in accordance with the requisitions laid down by the 
General and Provincial Synods. 

8. In all cases prior to the organization of a new Brethren's 
Church, a written application, signed by those who apply for 
such organization, must be sent to the H. M. Board, who, if 
they deem proper, shall proceed to organize the H. M. Con- 
gregation so applying, into a regular Moravian Church. 

0. A Moravian Church gathered in the Home Mission field 
shall not be entitled to representation in the Provincial Synods, 
until it is able to maintain and support a minister out of its 
resources ; provided, however, that two or more contiguous 
churches, under the care of one minister, may unite in an 
application to be represented in Synod, and such congregations 
shall unitedly be entitled to one delegate. 

10. All applications for admission into the class of churches 
represented in Synod, shall be made in writing, through the 
Home Mission Board, to the Synod itself, which is the only 
body that shall have power to grant such admission. 

11. Xo person shall be employed as a Missionary, unless he 
shall be well acquainted with the doctrines, history, principles, 
and discipline of the Brethren's Church, and shall have been 
a member of the Church for at least one year preceding his 
appointment. 

12. When a Missionary shall have been ordained a Deacon, 
and subsequently served at least six years, and shall have, in 
the opinion of the Home Mission Board, approved himself a 
worthy and faithful minister of Christ and the Brethren's 
Church, he shall be entitled to all the privileges of other 
ministers of the Church, including the right to sustentation, 
and the education of his children, but shall not be entitled to 



THE AMERICAN PROVINCE. 



57 



a vote in the Synod in his own right, until his congregation 
shall have been fully organized and received as a Brethren's 
Church. 

At the present time, there are fourteen missionaries 
in the field, laboring at the following stations : 

Norwich and Greenville, Connecticut, one district 
and one missionary, commenced in 1857 ; Providence, 
Rhode Island, one missionary, commenced in 1857 ; 
New York City, one missionary, commenced in 1851; 
Utica, Frankfort, Ilion, and Herkimer, New York, 
one district and one missionary, commenced in 1854 ; 
Philadelphia, Pa., Palmyra, West-field, and Moores- 
toivn, N. J., one district and one missionary, com- 
menced in 1849 ; Egg Harbor City, N. J., one 
missionary, commenced in 1859 ; Wood's Prairie, 
Illinois, one missionary, commenced in 1856 ; Olney, 
Illinois, commenced in 1856 (vacant ;) Green Bay, 
Pay Settlement, New Fran he, Suamico, and New Set- 
tlement, Wisconsin, one district and two missiona- 
ries, commenced in 1850 ; Ephraim, Fish Creek, 
Sturgeon Bay, Fort Howard, Cooperstown, and 
Mishicott, Wisconsin, one district and one missionary, 
commenced in 1853 ; Lakernills, North Salem, and 
Newville, Wisconsin, one district and one missionary, 
commenced in 1856 ; Ixonia, Wisconsin, one mission- 
ary, commenced in 1857 ; Chaska, Tabbert, Holt- 
meier, Chakopee, Henderson, Mi. Prairie, and La- 
sour, Minnesota, one district and one missionary, 
commenced in 1857 ; Coatesville, Indiana, one mission- 
ary, commenced in 1851. Besides these stations, 



58 



THE MORAVIAN MANUAL. 



there are several missionaries at the present time 
serving congregations not in connection with the 
Moravian Church. 

B. The Educational Enterprises. — The Re- 
newed Church of the Brethren began to direct its 
attention, at an early day, to the cause of education, 
and its labors, in this respect, have been eminently 
blessed by God. Thousands not belonging to the com- 
munion of the church, have received their education 
in its Boarding Schools, which, in all the Provinces, 
enjoy great celebrity and a large patronage. 

The educational institutions of the American 
Province, are the following : 

1. The Moravian College and Theological Semi- 
nary. — This institution was founded in the year 1807, 
on a small scale, at Nazareth, Pa., but given up again 
after a time. In 1820, it was re-organized, and in 
1838 removed to Bethlehem, where it remained until 
1850, when it was once more transferred to Nazareth. 
The Synod of 1858 entirely remodeled the plan of 
the institution and enlarged it, ordering its removal 
to Bethlehem again, where it is now located, in an 
extensive edifice purchased for the purpose. There 
are three regular Professors, and the services of min- 
isters at Bethlehem, in case of necessity, are secured 
as assistants. The institution is endowed to some 
extent ; twenty thousand dollars of the endowment, 
constituting a special fund, with the interest of which 
such young men are educated as desire to serve the 
church, but have not passed through the preparatory 



THE AMERICAN PROVINCE. 



59 



course at Nazareth Hall, and for whose education no 
other provisions have been made by the church. 
The expenses of the establishment not covered by 
the endowment, are paid from the general 6< Sustenta- 
tion Fund" (see next chapter) of the Northern Dis- 
trict, to which is added an annual contribution from 
the Southern. 

2. Nazareth Hall, located at Nazareth, Pa., 
founded in 1785. This institution is the Classical 
School, preparatory to the College, and, at the same 
time, a Boarding School for boys generally, at which 
upwards of fifteen hundred boys have been educated, 
from all parts of the United States and the West 
Indies. The sons of Moravian ministers receive 
their education here, at the expense of the church, 
for a period of four years. The teachers, for the 
most part, are candidates for the ministry, who enter 
the school after having finished their studies in the 
Theological Seminary. The average number of 
boarders annually, is ninety. 

3. Bethlehem Female Seminary, located at Bethle- 
hem, founded in 1786 ; a flourishing Boarding School 
for young ladies, at which more than three thousand 
five hundred, from every part of the country, have 
been educated. The average number of boarders 
annually, is one hundred and seventy. 

4. Linden Hall, located at Litiz, Pa., founded in 
1794 ; a Boarding School for young ladies, at which 
nearly two thousand # two hundred have been edu- 
cated. The average number of scholars annually, 



60 



THE MORAVIAN MANUAL. 



including those from the town, is one hundred and 
forty-five. 

5. Salem Female Academy, located at Salem, N. 
C, founded in 1802; a Boarding School for young 
ladies, celebrated throughout the Southern States, 
and the largest Boarding School of the church in any 
part of the Unity. More than three thousand seven 
hundred young ladies have received their education 
at this institution, not including those from the town 
of Salem. The average number of boarders annually 
is two hundred and twenty. Besides these Boarding 
Schools, there are several excellent Parochial Schools 
in the Province, among which that of the church at 
Bethlehem deserves to be mentioned. It is under 
the charge of a separate Principal, has eight teachers 
and about two hundred and twenty pupils. 

C. Publcations of the Province. — The Mora- 
vian Book Store and Publication office, are located at 
Bethlehem. Periodical publications are : The Mora- 
vian, a weekly paper; the Bruederblatt, a monthly mag- 
azine in the German language; the Text Booh, a col- 
lection of tw r o Scripture passages, one from the Old 
and the other from the New Testament, each with a 
corresponding verse from the Hymn Book for every 
day in the year. This annual, which has appeared 
without interruption since the year 1731, is published 
in all the Provinces of the Unity, and prepared by 
the Unity's Elders' Conference. The most distant 
mission stations receive it. It appears in the German, 
English, French, Swedish, Esquimaux, and Negro- 



THE CONTINENTAL PROVINCE. 



61 



English (used in Surinam, S. A.) languages, and has 
worked out great good within the church, and among 
thousands belonging to other communions. 

SECTION II. — THE CONTINENTAL PROVINCE. 

The churches of the Continental Province, with 
the exception of three, are Moravian Settlements, 
and still hold to the regulations and have the institu- 
tions constituting them such. These regulations are 
of two kinds, — internal and external. 

1. Internal Regulations, — Each church is divided, 
with reference to the station, sex or age of the mem- 
bers, into distinct classes, called choirs; namely, 
those of the married people, the widowers, the 
widows, the unmarried brethren, the unmarried sis- 
ters, the youths, the maidens, and the children. The 
design of this division is to bring home to every 
station in life the duties and obligations incumbent 
upon the same, according to the Holy Scriptures, and 
thus to facilitate their fulfilment. Each choir is com- 
mitted to the supervision of one or more elders of its 
own sex, who care for its spiritual welfare, and watch 
over the strict observance of the established disci- 
pline. These regulations gave to Wesley the idea of 
the classes, into which the churches of the Methodist 
denomination are divided. In the British Province, 
and in a number of the churches of the American, 
the choirs, to some extent, are kept up. However, 
in the case of the latter, there are no special super- 

4 



62 



THE MORAVIAN MANUAL. 



intendents, other than the pastors of the churches, 
who, annually, on the festival days of the choirs, 
hold services particularly intended for their instruc- 
tion and edification. 

2. External Regulations. — The members of the 
Continental churches live together, in towns and vil- 
lages, which are exclusively Moravian ; or occupy 
distinct quarters of larger towns. None but members 
are allowed to hold real estate,' although others may 
lease houses ; which is very generally done. In 
every settlement there is a public inn, and one or 
more mercantile establishments, or trades, belonging 
to the church, the profits of which go to its support 
This arrangement does not exclude private enter* 
prises and trades, of which there are many. The 
settlements are governed by a council called the 
" College of Overseers," elected by the adult male 
members of the church. At the head of the council 
stands a deacon, who bears the title of " Warden," 
and is its executive officer. On business of import- 
ance, a general meeting of all the adult male mem- 
bers is convened. The purpose of. this exclusive 
system is to keep out of the congregation, as much 
as possible, the follies and sins of the world, and to 
promote sober, righteous and holy living. By the 
blessing of God, this has been accomplished, in a 
great degree. 

3. The Institutions. — The peculiar institutions be- 
longing to a settlement, are the Brethren's, Sisters 9 , 
and Widows 9 Houses. In a Brethren's House, un- 



THE CONTINENTAL PROVINCE. 



63 



married men live together, and carry on various 
trades and professions, the profits of which are ap- 
plied to the support of the establishment, and of the 
church in general. In a Sisters' House, unmarried 
women dwell together, and engage in different kinds 
of female work. In each House there is a common 
refectory and dormitory; and a prayer-hall, where 
daily religious services are held. There is nothing 
monastic in the principles underlying these establish- 
ments, or in the regulations by which they are go- 
verned. The inmates, who are almost invariably 
such as have no other homes, stay in the Houses 
altogether at their own option ; are enabled to gain 
an honest and decent livelihood, which in European 
countries, with their overstocked population, is a 
matter of great moment ; and enjoy the advantage 
of particular religious instructions. Nor is this all. 
These establishments are training-schools, for many 
of those whom God calls to the work of Foreign Mis- 
sions. A large number of the Moravian missionaries, 
and missionaries' wives, now laboring among heathen 
nations, in different parts of the world, went forth 
from the Brethren's and Sisters' Houses of the Con- 
tinental Province. A Widows' House is a home 
for indigent or other widows ; and supplies the in- 
mates with all the comforts which they need, at very 
moderate charges, enabling even the poorest to live 
in a respectable manner. 

Bach House has a spiritual and temporal superin- 
tendent. The former cares for the religious welfare 



64 



THE MORAVIAN MANUAL. 



of the inmates, and of the whole choir to which they 
belong ; the latter directs the financial concerns. 
Superintendents of the Sisters' and Widows' Houses 
are always females. 

The spiritual government of a Moravian Conti- 
nental church, is entrusted to a Board consisting of 
the ordained ministers, in the service of that church, 
or of its Boarding Schools, the Warden, and the Su- 
perintendents of the several houses described above. 
This Board is called the Mders' Conference. At its 
head stands the senior pastor of the church. 

The churches of the Continental Province are the 
following : 

Saxony. — Herrnlmt, in Upper Lusatia, the mother 
congregation of the Renewed Moravian Church, be- 
gun in 1722. It lies on the estate of Berthelsdorf, 
formerly the property of Count Zinzendorf, now be- 
longing to the Continental Province. About three- 
quarters of a mile from Herrnhut is the village of 
Berthelsdoif where the Unity's Elders' Conference 
has its seat. The members, with their families, live 
partly in the castle, once the residence of Zinzendorf, 
and partly in two large mansions that have been 
erected near it. In the castle is the Conference- 
Room, where the Board meets, and aside of it a 
prayer-hall, in w T hich the members and their families 
gather for daily worship. Kleinwelke, begun in 
1751, in Upper Lusatia. Here the schools for the 
education of the children of the missionaries of the 
church are located. 



THE CONTINENTAL PROVINCE. 



65 



Prussia. — Niesky, in Upper Lusatia, begun in 

1742. This is the seat of the College of the Con- 
tinental Province. Grnadau, in the county of Barby, 
begun in 1747. Grnadenfrei, in the principality of 
Schweidnitz, begun in 1743. Gcnadenberg, in the prin- 
cipality of Jauer, begun in 1743. Neusalz, in the prin- 
cipality of Glogau, begun in 1744. This settlement 
constitutes a distinct quarter of the town of Neusalz, on 
the Oder; the members living together in that quarter, 
as in other settlements. Grnadenfeld, in the princi- 
pality of Oppeln, begun in 1780. This is the seat of 
the Continental Theological Seminary. All these 
churches, with the exception of Niesky, are in the 
Province of Silesia. JSfeuwied, on the Rhine, begun 
in 1750. The settlement comprises a distinct quarter 
of the town, as at Neusalz. Berlin, begun in 1744. 
This is not a settlement, but an ordinary city congre- 
gation. Rixdorf, begun in 1756, three miles from 
Berlin. A country congregation, and no settlement. 

Hanover. — Norden, in Bast Friesland, begun in 

1743. This is a small country congregation. 
Grand Duchy of Baden. — Koenigsfdd, begun in 

1807. 

Duchy of Saxe-Gotha. — Neudientendorf, near 
Erfurt, begun in 1753. 

Principality of Reuss-Schleitz. — Ebersdorf, 
begun in 1746. 

Denmark. — Ghristiansfeld, in the duchy of Sles- 
wick, begun in 1772. 

Holland. — Zeist, near Utrecht, begun in 1746. 



66 



THE MORAVIAN MANUAL. 



Harlem, new church built in 1841. A city congre- 
gation. 

Russia. — Sarepta z on the Wolga, near Zarizyn, 
begun in 1765. 

Enterprises of the Continental Province. 

A. The Diaspora. — This is one of the most inter- 
esting works of which modern church-history knows. 
It is a mission among the state churches of the Con- 
tinent of Europe, having their evangelization for its 
object, without thereby severing the ecclesiastical 
connection of their members. About one hundred 
and twenty missionaries are engaged in this work, 
at present. Each missionary has a district, in which 
he labors. It is his duty to visit from house to 
house, and to hold meetings for prayer and exhorta- 
tion, at stated times. The persons visited are di- 
vided into two classes. The first comprises " the 
Brethren and Sisters of the Diaspora," in general ; 
that is, such as receive the visits of the missionary 
and attend his ordinary meetings. The second com- 
prehends the " Societies of the Brethren." These 
consist of persons who desire to maintain a closer 
fellowship with the Moravian Church, and are formed 
into Societies, governed by certain rules, and presided 
over by the missionary. For the members of these 
Societies all the religious services peculiar to the 
Moravian Church on the Continent, are held ; but 
the missionary never administers the sacraments. 
These the members of the Societies receive in the 



THE CONTINENTAL PROVINCE. 



67 



state churches, to which they continue to belong ; 
and in which they also attend on the regular minis- 
trations of the Word. In this manner, Spener's idea 
of little churches within the church, has been very 
extensively realized. 

The name given to this circle of awakened souls, 
scattered throughout the Protestant Churches of 
Europe, is the "Diaspora of the Brethren s Church." 
It came into use in the year 1750, and is taken from 
1 Pet. i. 1, according to the original Greek : " Peter, 
an apostle of Jesus Christ, to the elect strangers of 
the Diaspora of Pontus," &c, that is, u living scat- 
tered throughout Pontus," &c. 

The mode of conducting the work is the same, as 
to principles, in all the countries of Europe to which 
it has extended, but varies in its details according to 
the ecclesiastical peculiarities of the state in which it 
is going on. In some cases, the missionary resides 
permanently in his district ; in others he visits there 
statedly, from neighboring Moravian churches. Many 
districts have regular chapels, or prayer-halls, for 
religious services ; in others, these are held in private 
houses. The enterprise is supported chiefly by the 
contributions of the Society-members themselves, 
aided by grants made from the funds of the Conti- 
nental Province. 

At the present time, the Diaspora embraces the 
following provinces of various countries on the Conti- 
nent : 

I. Germany. — Upper Lusatia, Lower Lusatia, 



68 



THE MORAVIAN MANUAL. 



Silesia, Upper Silesia, Berlin and Province Bran- 
denburg, Pommerania, Newmark, Koenigsberg and 
Province Prussia, Province Saxony, Thuringia, 
Kingdom of Saxony, Brunswick, Bremen, Olden- 
burg, Bast Friesland, Upper Rhine, Loiver Rhine, 
Middle Rhine, Wurtemberg. 

II. Switzerland and France. — Cantons Basle, 
Bern, Zurich, French Switzerland, Alsace, South 
France. 

III. Denmark, Norway, and Sweden. — Altona 
and Hamburg, Copenhagen and region about, Jut- 
land, SleswicJe and Holstein, Christiania and region 
about, Brontheim and region about, Stockholm and 
region about, Giothenhurg and region about. 

IV. Russian Empire. — Livonia, Esthonia, part 
of Poland, and St. Petersburg. 

The work in Russia is very extensive, particularly 
in Livonia and Esthonia, where there are two hun- 
dred and sixty-two chapels. The whole number of 
souls belonging to the Diaspora, is about eighty 
thousand. 

B. Home Mission. — Distinct from the Diaspora, 
are various smaller enterprises, among the destitute 
peasantry, carried on by private Associations, in the 
immediate neighborhood of some of the Continental 
churches. The Children's Some and Spinning 
School, near Herrnhut, deserve to be particularly 
mentioned. 

C. Educational Enterprises. — These are numer- 
ous and in a flourishing condition. 



THE CONTINENTAL PKOVINCE. 



69 



1. The Theological Seminary, located at Gnaden- 
feld, in Silesia ? founded in 1754, an excellent insti- 
tution, with three Professors. 

2. The College, called Paedagogium, located at 
Niesky, in Prussia, founded in 1754. Average num- 
ber of students, fifty ; of Professors, nine. 

3. Boarding Schools for Boys and Grirls, at which 
a large number of pupils not belonging to the church 
are educated. The number of these schools in this 
Province amounts to twenty-five, as follows : at 
Christiansfeld, two, (one for boys, and the other for 
girls ;) at Lbersdorf, two ; at Grnadau and Grnaden- 
berg, each two ; at Gnadenfrei, one for girls ; at 
Kleinivelke, tw T o, for the children of the missionaries ; 
at Koenigsfeld, two ; at Neudientendorf, two ; at 
Neusalz, one for girls; at Nemvied, two; at Niesky, 
one for boys ; at Zeist, two. Besides these institu- 
tions, located in the midst of regular settlements, 
this Province has the following : At Lindheim, in 
Livonia, a school for girls ; at Lausanne, on Lake 
Geneva, in Switzerland, an excellent school for boys; 
at Montauban, in France, a school for girls ; and at 
Montmirail, in the Canton of Neuchaftel, Switzer- 
land, a celebrated Seminary for young ladies, a kind 
of Normal Boarding School, where many of the 
teachers employed in the other schools of the church 
are educated. 

D. Publications. — The Church Book Store of 
this Province is located at Gnadau, in Prussia. The 
following are the periodical publications : 

4* 



70 



THE MORAVIAN MANUAL. 



1. The Text Book^ an annual, as in the American 
Province. 

2. The Missionsblatt, a monthly missionary maga- 
zine. 

3. ]S T achrichten am cler Bruedergemeine, a monthly 
magazine, containing discourses, sermons, memoirs, 
missionary accounts, &c. 

4 Nachrichten cms der Bruedergemeine, ah 
Manuscript gedruckt, a similar magazine, giving 
accounts particularly from the Diaspora. 

5. Nachrichten aus der U. A. (7., a short report 
issued by the Unity's Elders' Conference, and con- 
taining the latest intelligence from all parts of the 
Unitas Eratrum. Published monthly. 

E. The Ministers' Conference at Herrnhut. — 
This may very properly be classed among the enter- 
prises of the church on the Continent. In the year 
1754, a number of ministers of the state church residing 
in the neighborhood of Herrnhut, met at Berthelsdorf, 
with several Moravian ministers, for the purpose of 
conversing on subjects connected with their calling, 
consulting together on the furtherance of the work of 
God, and entering into a fraternal union. Since 
that time, "the Ministers' Conference of Herrnhut, ,, 
has continued to assemble annually, and greatly 
extended the sphere of its operations. Between sixty 
and seventy ministers of the state church attend it in 
person, and there are numerous corresponding mem- 
bers in different parts of Germany, Switzerland, 
France, Holland, England, Denmark, Norway, Swe- 
den, and the United States. 



THE BRITISH PROVINCE. 



71 



SECTION III.— THE BRITISH PROVINCE. 

Among the churches of the British Province, 
there are four settlements like those on the Continent, 
the rest are all ordinary churches. The following is 
the list : 

In England, London and Chelsea begun in 1738 ; 
OckbrooJc, in Derbyshire, begun in 1740 ; a Moravian 
settlement, the seat of the British Provincial Board ; 
Fulneeh and Morton begun in 1742, the former a 
Moravian settlement, the latter an affiliated congre- 
gation in the neighborhood; Wi/Jce begun in 1742; 
Mirfield begun in 1742; G-omersal begun in 1742 ; 
Baildon begun in 1780. All these are in Yorkshire. 
Fairfield, in Lancashire, begun in 1768, a Moravian 
settlement; Salem, in Lancashire, begun in 1825; 
Leominster, in Herefordshire, begun in 1755 ; Wood- 
ford, in Northampton, begun in 1792 ; Bedford, in 
Bedfordshire, begun in 1742 ; Kimbolton, in Hunting- 
donshire, begun in 1828 ; Risely, in Bedfordshire, 
begun in 1742; Pertenhall, in Bedfordshire, begun 
in 1328; Bristol, in Gloucestershire, begun in 1748; 
Kingsivood, in Gloucestershire, begun in 1740 ; 
Brockweir, in Monmouthshire, begun in 1833 ; Bath, 
in Somersetshire, begun in 1760 ; Boltonsborough, in 
Somersetshire, begun in 1852 ; Tytherton, in Wilt- 
shire, begun in 1742 ; Malmesbury, in Wiltshire, 
begun in 1742 ; Devonport, in Devonshire, begun in 
1769; and Duhinfield. 



72 



THE MORAVIAN MANUAL. 



In Wales, Haverfordwest) with Purdine and Port- 
fields begun in 1753. 

In Scotland, Ayr, in Ayrshire, begun in 1768. 

In Ireland, Dublin begun in 1746 ; Grracehill) 
Antrim County, a Moravian settlement, begun in 
1751 ; Ballinderrij) in Antrim County, begun in 
1751; Grracefield) in Londonderry County, begun in 
1751; Kilwarliri) in Down County, begun in 1751; 
Kilkeel. in Down County, begun in 1752; Cootehill) 
in Cavan County, begun in 1754. 

Enterprises of the British Province. 

A. Educational Enterprises. — This Province 
has no Theological Seminary or College of its own. 
Young men studying for the ministry are generally 
educated in the institutions of the church on the 
Continent. There are, however, a number of Board- 
ing Schools, namely : At Bedford, one for girls ; at 
Bukinfield) one for girls ; at Fairfield) two, (one for 
boys, the other for girls ;) at Fulneck) two ; at Ock- 
brooky two ; at Grracehill) two ; at G-omersal, one 
for girls ; at Mirfield) one for boys ; at Tytherton 
and Wyke, each, one for girls ; fifteen in all. 

B. Home Mission. — This is a cause carried on by 
means of Scripture readers in Ireland, who visit the 
cottages of the poor, reading and explaining to them 
the word of God. The Foreign Mission work 
engages the particular attention of the British Prov- 
ince, which takes the lead in promoting this cause. 



THE FOREIGN MISSION WORK. 



73 



C. Publications. — The Church Book Store is 
located in London. Periodical publications are the 
following : The Text Book, as in the other Provinces ; 
the Periodical Accounts, a quarterly magazine, 
devoted to the interests of the Foreign Mission work, 
and established in 1790; the Fraternal Record, a 
monthly miscellany not published by the church, but 
a private enterprise. 

Having given an account of the three Provinces of 
the Moravian Brethren's Unity, as they at present 
appear, and of the enterprises carried on by each, 
we proceed to the great work which engages the 
chief attention of the church, and in which all the 
Provinces unitedly take part. It is the cause of 
Foreign Missions. 

section iv.— the foreign mission work of the 
moravian church. 

The Foreign Mission work was begun in the year 
1732, ten years after the erection of the first house 
at Herrnhut, when this congregation, numbering 
about six hundred souls, constituted the only Mora- 
vian church in existence. Leonard Dober and David 
Nitschmann, the latter afterwards the first Bishop of 
the Renewed Church, were the pioneers, and proceeded 
to the island of St. Thomas, where a mission was 
established among the negro slaves. Since that time, 
although not all the enterprises which were under- 
taken proved successful, the cause has prospered 
beyond the most sanguine hopes of the early 



74 



THE MORAVIAN MANUAL. 



Brethren. The missionary spirit, in the first stage of 
its development, manifested itself particularly among 
the immigrants from Moravia. It was, therefore, the 
life of the Ancient Unitas, a life which Rome could 
not quench, that gave the impulse to the great work 
in which all evangelical churches are now actively 
engaged, and extended the principles of the Reformers 
before the Reformation, to countries whose existence 
was unknown when Hus preached the gospel in Bohe- 
mia, and Gregory laid the foundations of the Breth- 
ren's Church. 

Up to the year 1852, the church had sent out one 
thousand nine hundred aud forty-seven missionaries, 
male and female. Taking the annual average of 
those who entered the service since then to have been 
twenty, the whole number of missionaries, male and 
female, who went forth from the Moravian Church 
in the one hundred and twenty-seven years of the 
existence of the Foreign Mission enterprise, amounts 
to two thousand and eighty -seven. 

Since the commencement of the work, unsuccessful 
attempts to establish Missions, have been made in the 
following countries : Lapland, among the Samoyedes, 
Algiers, Ceylon, China, Persia, East Indies, Caucasus, 
and Demarara. In the following countries Missions 
were established, but suspended again : Gruinea, 
among the Calmuehs, Abyssinia, and Tranquebar. 

The present extent of the Foreign Mission field, 
which is generally divided into Provinces, is the 
following : 



THE FOREIGN MISSION WORK. 



75 



First Province, G-reenland, four stations : New 
Herrnhut, Lichtenfels, Lichtenau, and Fredericksthal. 

Second Province, Labrador, four stations: Nam, 
Hopedale, Okak, and Hebron. 

Third Province, North America, four stations : 
New Fairfield, in Canada West, among Delaware 
Indians ; Westfield, in Kansas, among Delaware 
Indians ; New Spring Place, and Canaan, among the 
Cherokees, in the Cherokee country. 

Fourth Province, Central America, three stations : 
Bluefields, Magdala, and Rama Key, among the 
Mosquito Indians and the negroes of the Mosquito 
Coast. 

Fifth Province, Danish West Indies, eight 
stations : New Herrnhut, Nisky, Town of St. 
Thomas, in St. Thomas ; Friedensthal, Friedensberg, 
and Friedensfeld, in St. Croix ; Bethany and 
Emmaus, in St. Jan. 

Sixth Province, Jamaica, thirteen stations : 
Fairfield, New Eden, Irwin Hill, New Carmel, New 
Bethlehem, New Fulneck, New Nazareth, Beaufort, 
New Hope, Lititz, Bethany, Bethabara, Springfield. 

Seventh Province, Antigua, seven stations : 
St. Johns, Gracehill, Gracebay, Cedar Hall, Newfield, 
Lebanon, Gracefield. 

Eighth Province, St. Kitts, four stations : Basse- 
terre, Bethesda, Estridge, Bethel. 

Ninth Province, Barbadoes, four stations : Sharon, 
Bridgetown, Mount Tabor, Clifton Hill. 

Tenth Province, Tobago, two stations : Montgo- 
mery, Moriah. 



76 



THE MORAVIAN MANUAL. 



Eleventh Province, Surinam, in South America, 
ten stations: Paramaribo, District of the Para, 
Rust-en- Werk, Liliendal, Annaszorg, Cbarlottenburg, 
Catharine Sophia, Herrendyk, Salem, New Bambey. 

Twelfth Province, South Africa, eight stations : 
Genadendal, Mamre, Robben Island, Elim, Enon, 
Clarkson, Shiloh, Goshen. 

Thirteenth Province, Thibet, in Asia, one sta- 
tion: Kyelang. 

Fourteenth Province, Australia, one station, on 
the Wimmera river. 

There are fourteen Provinces, and seventy-three 
regular stations.* The number of missionaries, male 
and female, at present in the field, is three hundred and 
five ; the total number of converts under instruction, 
seventy-four thousand five hundred and thirty-eight. 
The converts belong to the following races : — 
Greenlanders, Esquimaux, Indians, Negroes, Kaffres, 
Hottentots, Fingoos, and Tambookies ; and besides, 
the gospel is preached to Thibetans and Papuans, but 
none of these latter races have as yet been brought 
to a knowledge of the Truth. 

In all the Mission Provinces, particular attention is 
paid to the mental and spiritual education of the 
children, and numerous day and Sunday-schools have 
been organized. The school system is particularly 
developed in the British West Indies. In Jamaica, 
more than three thousand children are educated in 
the Mission Schools. 

* Merely the regular stations are counted. There are many 
out- stations, or preaching-places. 



THE FOREIGN MISSION WORK. 



77 



Training or Normal Schools have been established 
in the following Provinces, for the education of native 
assistants : South Africa, school organized in 1838 ; 
Jamaica, school organized in 1842 ; Antigua, school 
organized in 1847, a second institution in the same 
island for native female assistants ; Greenland, 
school organized in 1850 ; Surinam, school organ- 
ized in 1851 ; six training institutions in all. 

In carrying on the mission work, it has always 
been a fundamental principle of the church, to mani- 
fest — in the language of the " Synodal Results" — 
" less solicitude to bring a great number of persons to 
a profession of the Christian faith, than, by means of 
the gospel preached with demonstration of the Spirit 
and of power, ' to turn souls from darkness unto 
light, from the power of Satan unto God.' For this 
purpose, the preaching of the gospel must be accom- 
panied by the special care of individual souls ; peri- 
odical conversations of the missionaries with the 
members of their congregations, according to their 
several classes, and visits to the houses and to the 
beds of the sick and dying, are deemed of the utmost 
importance." (Synodal Results, 1858, § 102.) This 
principle is faithfully observed in all the Mission 
Provinces. In order to facilitate its application, the 
converts are divided into the following classes : 
1. Neiv People, the lowest class, comprising those 
who have applied to the missionaries for instruction. 
These are taught the rudiments of the Christian reli- 
gion. 2. Candidates for Baptism, a higher class, to 



78 



THE MORAVIAN MANUAL. 



which such from the former are promoted, as receive 
instruction preparatory to their baptism. 8. Bap- 
tized Adults, a still higher class, to which those 
belong who have been baptized. 4. Communicants, 
the highest class, to which those of the former are 
promoted who have been confirmed and admitted to 
the Lord's Supper. There are besides two other 
classes : Baptized Children — the children of parents 
in fellowship with the church. Excluded — those 
under church discipline, who receive particular at- 
tention from the missionaries. 

The manner in which the mission work of the 
Moravian Church is supported, constitutes a subject 
of interest and importance. In the fiscal year 1857, 
the whole amount required for this purpose was 
not quite 250,000 German (Rix) dollars, or about 
$182,926, U. S. currency. The principal items of 
expense are : the maintenance of the missionaries, and 
their journeys; the erection of church edifices, school 
and mission houses ; the support of the Normal and 
Day Schools ; pensions to retired missionaries and 
widows of missionaries ; the education of the children 
of missionaries; salaries of the members of the Board, 
agents, &c. The missionaries themselves receive no 
fixed salary, while in the service, but a decent and 
comfortable support; enjoying, besides, the advan- 
tages just enumerated, namely, the right to have 
their children educated, at the expense of the church, 
and a pension when they leave the field, on account 
of sickness or old age. If a missionary dies, his 
widow is pensioned. 



THE FOREIGN MISSION WORK. 



79 



The sources of revenue upon which the church 
depends for prosecuting the work, are the following : 

1. Annual contributions from the members in the 
three Provinces of the Unity ; and from other friends 
of the cause, by whom a large amount is given, espe- 
cially in England. 

2. Interest received from several funded legacies, 
which have been left with the proviso that the capital 
shall not be touched. 

8. Other legacies. 

4. Contributions and donations of Missionary As- 
sociations, established in the three Provinces of the 
Unity. This is a very important source of # income, 
and without it, the work could not be carried on. In 
the American Province, there are Societies of this 
kind in a number of the churches. The principal 
one is The Society of the United Brethren for Pro- 
pagating the Gfospel among the Heathen, whose 
board has its seat at Bethlehem. This Association 
was incorporated in 1788. All bishops, presbyters, 
and deacons of the Moravian Church, in the United 
States, are, ex officio, members of it ; the other mem- 
bers are elected. It holds a funded capital, and its 
annual contribution to the mission treasury is be- 
tween $9,000 and $10,000. A similar Society exists 
at Salem, N. C. Female Missionary Societies have 
been established at Bethlehem, Nazareth, Litiz, &c. ; 
Young Men s Missionary Societies at Bethlehem, 
Litiz, Salem, &c. In Ohio there is an efficient Asso- 
ciation, composed of members from the four churches 
of Tuscarawas County. The most active and im- 



80 



THE MORAVIAN MANUAL. 



portant Missionary Societies, however, are found in 
the British Province, the two principal ones being 
the following : The Brethren s Society for the Fur- 
therance of the Giospel among the Heathen, establish- 
ed in 1741 ; and The London Association in Aid of 
the Missions of the United Brethren, founded in 
1817. The former devotes its strength particularly 
to the furtherance of the mission in Labrador, bear- 
ing nearly the entire burden of this enterprise. This 
Society owns a missionary ship, called " The Har- 
mony," which is annually sent out to the coast of 
Labrador, in order to supply the missionaries with 
the neqessaries of life.* The other Society is com- 
posed chiefly of Christians not in church-fellowship 
with the Moravian Brethren, but desirous to aid in 
promoting their missions. Its average annual contri- 
butions amount to <£5,000. In the Continental Pro- 
vince there are also a number of Associations ; and in 
several Mission Provinces the same mode of aiding 
the cause has been successfully tried. 

5. The last and one of the principal sources of 
revenue, are the missions themselves, which contri- 
bute largely to their own support, and some of them 
are entirely self-supporting. Were it not for this 

* The first vessel owned by the society was the Amity, which 
was sent on her first voyage in 1771. Since that time eight ves- 
sels have been successively employed in the service of the mission. 
The present Harmony was built in 1831, and is a brig of 230 tons 
register. During the whole period of eighty seven annual voy- 
ages, no accident has ever befallen the missionary ship, nor has 
the communication between the missionaries and the Brethren in 
Europe been in a single instance interrupted. 



THE FOREIGH MISSION WORK. 



81 



circumstance, the extensive work which is going on 
in foreign countries would have to be curtailed at 
once. In the year 1857 about $95,338 were raised 
by the missions ; partly by the voluntary contribu- 
tions of the converts, especially in the West Indies ; 
and partly from the profits of mercantile concerns 
and trades, carried on in some of the Mission Pro- 
vinces, especially Surinam and South Africa. Many 
missionaries, like the tent-maker Paul, who was an 
apostle of the Lord Jesus Christ, are not ashamed to 
aid the cause by the labor of their hands. 

However, numerous as the sources of revenue are, 
and large as is the amount coming from the missions 
themselves, the entire work remains pre-eminently 
one of faith. Since the commencement of the enter- 
prise, many a year was closed with a heavy debt 
resting upon the church, owing to unforeseen ex- 
penses, or to the failure of income. Yet up to the 
present time, by the blessing of God, the greatest 
financial difficulties have always been overcome, and 
the work has been continued without interruption. 
The last General Synod reiterated the principle that 
the foreign missions of the church constitute a cause 
for the support of which the faith of the whole Unity 
is pledged. 

The management and superintendence of the mis- 
sion work are entrusted to a Board of four members, 
forming one of the Committees, or Departments of 
the Unity's Elders' Conference, (see next chapter,) 
and called " The Mission Department." 



CHAPTER III. 

THE CONSTITUTION. 



INTRODUCTION. 

The Moravian Church, as was stated in the pre- 
ceding chapter, is divided into three Provinces. These 
constitute independent organizations in so far as their 
own local affairs are concerned, but are confederated as 
one church, or Unity, in respect to certain principles of 
doctrine and practice, and the work of foreign mis- 
sions. Hence there must be a general government 
for the united church, and separate governments for 
the several provinces. The relation in which the 
latter stand to the former is similar to that existing 
between the individual commonwealths of the United 
States and the federal government. Each common- 
wealth has a legislative and an executive power of its 
own ; and, at the same time, there is a Congress of 
the United States, and an executive for the whole 
Union. So in the Moravian Church. There is a 
legislative and executive body in each Province ; and 
a General Synod, and General Executive Board for 
the whole Unity. The government is vested in the 
Synods, which appoint the Executive Boards. 



THE CONSTITUTION. 



83 



From this it appears that the Constitution of the 
Church may be classified as follows: 1. The general 
Constitution of the Unity ; 2. The particular Consti- 
tutions of the American, Continental, and British 
Provinces. 

SECTION I. — GENERAL CONSTITUTION OF THE UNITY. 
THE GENERAL SYNOD. 

Purpose of the Synod. 

The bishops, ministers and delegates assembled at a 
General Synod, shall represent the Brethren's Unity, and 
act in its name. To the General Synod shall, therefore, 
belong all legislation in reference to the general concerns 
of the Unity ; it shall carefully examine, correct and lay 
down anew the principles upon which the Unity is based ; 
it shall, in view of these principles, investigate the state 
and condition of the Unity as a whole, and of its parts, 
and ascertain in how far these principles have been ob- 
served in the Provinces; it shall make such arrangements, 
and adopt such resolutions, as the well-being of the Unity 
may demand; and it shall be the occasion for a mutual 
interchange of ideas and experiences, on the part of the 
representatives of the several Provinces, for the furthering 
of God's work in them, and in the Unity at large. 

Powers of the General Synod. 

The General Synod shall have power: 

a. To determine all points or questions of doctrine. 

b. To establish the fundamental rules of the liturgy of the 
church. 

c. To prescribe the fundamental principles of discipline. 



84 



THE MORAVIAN MANUAL. 



d. To specify the qualifications of membership in the Mora- 
vian Brethren's Church. 

e. To appoint or provide for the appointment of bishops. 

f. To regulate and direct all matters pertaining to the 
foreign missions. 

g. To control such educational institutions as belong to the 
whole Unity. 

h. To direct and superintend all financial affairs of the 
Unity. 

i. To elect the Unity's Elders' Conference and prescribe the 
mode of filling vacancies in the same. 

j. To regulate the formation and times of meeting of the 
General Synod, and establish the basis of representation in the 
same. 

k. To direct all matters which belong to the general consti- 
tution of the Brethren's Unity, and its church regulations. 

Members of the General Synod. 

The following shall be members of the General Synod : 

a. The members of the existing Unity's Elders' Conference. 

b. The bishops of the Moravian United Brethren's Church. 

c. One member of each Provincial Elders' Conference, pro- 
vided no member of said Conference attends the Synod in 
another capacity. 

d. The secretary of the Unity, in England. 

e. The administrators of the church property in Pennsyl- 
vania and North Carolina, U. S. 

f. The cashier of the Unity's funds. 

g. The treasurer of the foreign missions. 
Ji. The archivist of the Unity. 

i. Nine elected delegates from the American Province. 
(Seven from Northern, and two from the Southern District.) 
j. Nine elected delegates from the Continental Province. 
k. Nine elected delegates from the British Province. 
I. Not less than five missionaries, from the several foreign 



THE CONSTITUTION. 



85 



mission fields, to be designated by the Unity's Elders' Confer- 
ence, after having received confidential votes from the indivi- 
dual missionaries. 

m. Such brethren as are conversant with subjects that may 
come up for deliberation, and whose presence the Unity's 
Elders' Conference may deem particularly important, shall be 
advisory members, but without a vote. 

Election of Delegates to the General Synod. 

Delegates to the General Synod, from the several 
Provinces, shall be elected by the Provincial Synod of 
each Province. All brethren shall be eligible who have 
been members of the church, for two years, who are com- 
municants, and more than twenty-four years of age. 

For each delegate, an alternate may be elected. 

The manner of electing the delegates shall be left to the 
Provincial Synod of each Province to determine. 

Organization of the General Synod. 

The General Synod shall be opened by the President of 
the existing Unity's Elders' Conference, but shall organize 
by electing its own officers. 

All members of the Synod shall have an equal right to 
vote. 

In cases of great importance, Synod may agree to leave 
the final decision to the Lord, by the lot ; but there must 
be, so far as possible, unanimity of sentiment in reference 
to the use of the lot at such times. 

In case two Provinces should unite in an attempt to 
force upon the third, by a majority of votes, a change in 
the existing general rules of the Unity, in spite of the 
protestations of the delegates of that Province, two-thirds 
5 



86 



THE MORAVIAN MANUAL. 



of its delegates have power to unite in a veto, and thereby 
annul any resolution of this kind adopted by the majority, 
so far as its observance in the whole Unity is concerned. 
None but the elected delegates of a Province shall take 
part in this vote. 

Expenses of the General Synod. 

The journeys and maintenance of the members of the 
General Synod, shall be defrayed from the Sy nodical Fund 
created by the Synod of 1857, and belonging to the whole 
Unity. After each Synod, the accounts of this fund shall 
be closed, and a statement of its receipts and disbursements 
sent to the churches of the several Provinces. 

THE UXITY ? S ELDERS' CONFERENCE. 

Purpose of the Unity s Elders'' Conference. 

The General Synod shall elect an Executive Board of 
twelve members, called The Unity's Elders' Conference, to 
which shall be committed the oversight and direction of 
the Unity, from one Synod to another, in all things apper- 
taining to the powers of the General Synod. This Board 
shall act in the name and by the authority of the G-eneral 
Synod, and shall be responsible to said Synod; but all 
officers or other boards appointed by the General Synod, 
or by the Unity's Elders' Conference, shall be responsible 
to it. The Unity's Elders' Conference shall receive from the 
Synod a power of attorney, by which it shall be accredited 
as the Directing Board of the Brethren's Unity. 

Powers of the Unity's Elders' Conference. 
The Unity's Elders' Conference shall have power : 



THE CONSTITUTION. 



87 



a. To direct and administer all the general affairs of the 
Unity, in accordance with the principles and rules laid down 
by the General Synod. 

6. By keeping up a regular correspondence with the Provin- 
cial Boards, which are to submit to it copies of their minutes 
and copies of the journals of the Provincial Synods; to see 
that the enactments of the General Synod are faithfully exe- 
cuted in the whole Unity. 

c. To convene the General Synod in cases of emergency. 

d. In the event of an extraordinary emergency, to abrogate 
a rule of the. General Synod for the time being ; said abro- 
gation, however, to be made the subject of a special report to 
the next General Synod, setting forth the reasons which 
induced it. 

e. To send one or more of its members on official visits to 
the Provinces and the Foreign Mission fields ; said visits to 
take place, as far as possible, on the occasion of Provincial 
.Synods. 

Organization of the Unity's Elders 7 Conference. 

The Unity's Elders' Conference shall organize by the 
election of its own officers, consisting of a President and 
Vice-President, and appoint its Recording Secretaries, who 
shall not be members of the Board. 

The Unity's Elders' Conference shall be divided into 
three departments : 

1. The Elders' and Education Department, having 
particular superintendence over the spiritual state of the 
Unity, and over the Unity's educational institutions. 

2. The Warden's Department, to which the financial 
concerns of the Unity shall be committed. 

3. The Mission Department, having charge of the 
Foreign Mission work. 

Each department shall consist of four members. 



88 



THE MORAVIAN MANUAL. 



Election of the Unity 1 s Elders' Conference. 

As soon as the General Synod has been fully organized, 
the Unity's Elders' Conference shall resign in a body. 
Before the Synod adjourns, a new Board shall be elected, 
according to the following rules : 

a. Members of the late Board shall be re-eligible. 

b. A majority of votes shall be necessary for an election. 

c. Each Synod shall decide in how far and in what manner 
the lot shall be used, for the purpose of confirming the 
election. 

Vacancies in the Unity's Elders' Conference. 

In case a vacancy occurs in the Unity's Elder's Confer- 
ence in the interval between one General Synod and the 
next, the Unity's Elders' Conference shall issue a circular, 
notifying the Provinces of the same, and calling upon 
them for their votes. Said votes shall be regarded in the 
light of proposals ; the* election itself shall belong to the 
Board, and take place in full session. 

The votes shall be distributed as follows : 

1. Each department of the Unity's Elders' Conference 
shall have two votes. 

2. The Continental Province shall have sixteen votes. 

3. The British Province shall have twelve votes. 

4. The American Province shall have eleven votes : eight 
for the Northern, and three for the Southern District. 

When the votes have all been returned to the Unity's 
Elders' Conference, — and each ticket should contain the 
names of three brethren, — this Board shall proceed to the 
election, guided by the votes received, and subject to the 
confirmation of the Lord, by the use of the lot. The name 
of no brother having less than one- third of all tho votes 
returned shall be submitted to the lot. 



THE CONSTITUTION. 



89 



A protocol of the election shall be drawn up and signed 
by all the members of the Board ; the substance of which 
shall be communicated to the Provinces. 

The Unity's Elders' Conference shall not create vacancies 
by appointing one or more of its members to other offices 
in the church. 

Finances of the Unity, 

The Unity, as such, shall hold in common, three funds : 

1. The Foreign Mission Fund; by which are meant the 
receipts for the Foreign Missions from societies, churches, 
and individuals, together with the principal and interest of 
all funded capitals held and administered by the Mission 
Board. 

2. The Synodical Fund, created by the Synod of 1857, 
from which the expenses of the General Synod shall be 
defrayed. 

3. The Fund for the maintenance of the Unity's Elders' 
Conference, from which fund those members of this body 
shall be salaried who are not supported by the Foreign 
Mission Fund, or by the Continental Province.* 

SECTION II. CONSTITUTIONS OF THE THREE PROVINCES. 

GENERAL PRINCIPLES. 

The government of the Provinces, so far as all provincial 
matters are concerned, shall be vested in their respective 
Provincial Synods. To these shall belong the supreme 
direction of provincial concerns, and the power to legislate 
on them. But no resolutions shall be adopted conflicting 

* x The Unity's Elders' Conference being, for the present, the 
Provincial Conference of the Continental Province, some of the 
members are maintained by that Province. 



90 



THE MORAVIAN MANUAL. 



with, the principles and rules of the Unity as established 
by the General Synod. 

The Executive Boards for the management of the pro- 
vincial affairs of the Provinces, shall be the Provincial 
Elders' Conferences, which shall be responsible to the 
Provincial Synods. Said Conferences shall, therefore, on 
the one hand, in connection with the Unity's Elders' 
Conference, see that the resolutions of the General Synod 
are faithfully carried out in the Provinces, and on the 
other, independently of the Unity's Elders' Conference, 
(unless a Provincial Synod has otherwise ordered,) act as 
the Executive Boards of the Provincial Synods by which 
they are elected. 

A. THE CONSTITUTION OF THE NORTHERN DISTRICT OF 
THE AMERICAN PROVINCE. 

THE PROVINCIAL SYNOD. 

Powers of the Provincial Synod. 
The Synod of the Northern District of the American 
Province shall have power : 

a. To fix the time and place of meeting for the next Provin- 
cial Synod, but in case of emergency, the Provincial Elders' 
Conference may convene the Synod at an earlier day. 

h. To determine from time to time the number of delegates 
each church shall be entitled to send to such Synod, and the 
manner of their election. 

c. To elect the delegates which the Province may be entitled 
to send to the General Synod. 

d. To elect an Executive Committee, to be called the Pro- 
vincial Elders' Conference, to consist of such number of mem- 
bers as the Provincial Synod may from time to time determine, 



THE CONSTITUTION. 



91 



to be chosen from among the ordained ministers of the 
church. 

e. To elect the President of the College and Theological 
Seminary. 

f. To examine and direct all financial matters of the 
Province, and prescribe rules for their management. 

g. To oversee and direct all the educational concerns of the 
Province. 

h. To regulate the organization of churches, and direct 
Home Missions in the Province. 

?'. To direct and control all church publications in the 
Province, subject to the established doctrine and liturgy. 

j. To prescribe the mode of nominating the Bishops. 

Jc. To hear and redress complaints and grievances, and 
generally to direct all matters which belong to the government 
of the church in the Province, and to adopt rules and regu- 
lations concerning the same not inconsistent with the powers 
of the General Synod. 

Organization of the Synod. 

The Provincial Synod shall be opened by the President 
of the Provincial Elders' Conference, but shall organize by 
electing its own officers ; the President to be chosen from 
among the Bishops of the Province. 

Members of the Synod. 

The following shall be members of the Provincial Synod 
of the Northern district of the American Province : 

a. The members of the existing Provincial Elders' Confer- 
ence. 

6. All Bishops of the Moravian Church residing in the 
Province, whether in actual service or not. 

c. All ordained ministers of the church in the Province who 



92 



THE MORAVIAN MANUAL. 



are in actual service as pastors, or in the various educational 
iustitutions. 

d. The delegates from the different churches of the 
Province. 

e. The members of the Unity's Elders' Conference or their 
delegates, the delegates of the several Provinces of the Unity, 
the financial agent of the Unity's Elders' Conference in the 
Province, the delegates of Synods of other denominations with 
which the Provincial Synod stands in correspondence, and 
such other brethren as the Provincial Synod may determine 
upon, shall be entitled to seats as advisory members, but with- 
out a vote. 

THE PROVINCIAL ELDERS' CONFERENCE. 

Powers of the Provincial Elders' Conference. 

The Provincial Elders' Conference of this Province shall 
have power : 

a. To appoint one of their number to act as President. 

b. To see that the enactments of General Synods are faith- 
fully executed in the Province. 

c. To appoint and control all ministers and other servants of 
the Province ; but the Synod shall have the right to elect the 
President of the College and Theological Seminary. 

d. In cases of emergency, to convene the Provincial Synod. 

e. To administer the government of the church in the 
Province generally, under such rules and regulations as shall 
be adopted from time to time by the Provincial Synod. 

Vacancies in the Provincial Elders 1 Conference. 

Vacancies occurring in the Provincial Elders' Conference 
during the recess of the Synod, shall be filled as follows : 
The Provincial Elders' Conference shall issue its circular to 
the different congregations and other persons interested, 
giving them notice of such vacancy, and directing them to 



THE CONSTITUTION. 



93 



vote for a brother among the ministry to fill the same. In 
the election, every person who is ex-officio entitled to a seat 
and vote in the Provincial Synod shall have one vote, and 
each congregation shall be entitled to as many votes as 
such congregation was entitled to send delegates to the 
Provincial Synod last held, to be given by them as they 
may see proper. The votes, as given, shall be sealed up 
and sent to the Provincial Elders' Conference, who shall 
receive them, but break no seal until all the votes have 
been received and their own vote or votes added thereto. 
The votes shall then be opened and counted in the presence 
of not less than two other brethren, and if any brother 
shall have a majority of all the votes given, he shall be 
considered elected. Should no brother have a majority of 
all the votes given, the Provincial Elders' Conference 
shall issue another circular as before, giving the names of 
the three brethren who received the highest number of 
votes. The ministers of congregations and all others 
entitled to vote, shall then again vote in a manner above 
described, but shall be confined in their votes to the three 
brethren named. When the votes have again been returned 
to the Provincial Elders' Conference, as above stated, and 
after their vote has been added, they shall open and count 
the votes in the presence of witnesses as before, and the 
brother having the highest number of votes, shall be con- 
sidered elected. After each election, the Provincial Elders' 
Conference shall publish a full account thereof. 

Finances of the Province. 
From the Sustentation Fund* shall be paid : 

* A brief explanatory statement in reference to this .Fund is here 
inserted. Formerly, the American Province North held no 



94 



THE MORAVIAN MANUAL. 



a. The salaries of the members of the Provincial Elders' 
Conference, and other expenses incidental to their office. 

b. The pensions of superannuated ministers, and of widows 
of ministers. 



funded property. The yearly expenditures were defrayed by 
contributions from the more wealthy churches, by appropriations 
from the annual profits of the Church Boarding Schools, if such 
profits accrued, and from occasional legacies. "Whenever, at the 
close of a financial year, a deficit occurred, the Province had to 
'ook to the funds of the Unity for aid. But in the course of the 
last ten years, agreements were entered into between the authori- 
ties of the Province on the one hand, and several of the more 
wealthy churches of the same on the other ; in consequence of 
which agreements, the latter, in lieu of annual contributions, 
ceded a considerable portion of their property to the Province. 
In this way certain funds were created, the yearly interest of which 
is appropriated to defray the current expenditures of the church 
in the Province. At the General Synod of 1857, a division of the 
funds held by the Unity in general, was resolved on, and has 
since then been carried out. The portion paid to the American 
Province North, amounts to about $25,000 ; of which $20,000, 
according to the enactment of the Provincial Synod of 1858, have 
been set apart as a special endowment of the Moravian College. 
Consequently, the interest accruing from these several funds, the 
yearly surpluses, if any, of the Boarding Schools belonging to 
the church, an annual contribution from the American Province 
South, and the annual amount of $1,200 bequeathed to the 
church for educational purposes, constitute the yearly income of the 
American Province North. The property obtained in the manner 
now stated and belonging to the church of this Province, is 
commonly called the Sustentation Fund." This Fund is managed 
by the Provincial Elders' Conference, which is a body corporate 
in law : having been incorporated in the year 1851, by the Legis- 
lature of the State of Pennsylvania, under the style and title of 
i; The Board of Elders of the Northern Diocese of the church of 
the United Brethren in the United States of America." An 



THE CONSTITUTION. 



95 



c. The expenses incurred by the education of the children of 
the ministers, to which education, in the institutions of the 
church, such children shall be entitled for a period of four years. 

d. The expenses connected with the Moravian College and 
Theological Seminary, over and above the income from the 
endowment fund. 

e. The deficit, if any, incurred by the publications of the 
church. 

f. In case of necessity, contributions to ministers in desti- 
tute churches, and, in cases of emergency, to such churches 
themselves. 

g. An annual appropriation of $500 to the Home Mission 
cause of the Northern District, 

h. The expenses incurred by the holding of Provincial 
Synods, in so far as said expenses are not covered by collections 
in the churches for this purpose. 

PRESENT BY-LAWS TO THE CONSTITUTION OF THE NORTHERN 
DISTRICT OF THE AMERICAN PROVINCE. 

I. Provincial Synod. — The Provincial Synod shall be 
convened once in every three years, and all Officers and 
Boards appointed by the Synod, shall report to the same; 
the reading of which reports shall be the first business in 
order after the organization of the Synod. 

II. Election of delegates to the Synod.— hi the election 
of delegates to the Provincial Synod, the number of com- 
municant members in the several churches on the New 
Year preceding said election shall be taken as the basis of 
representation at the Synod, and a certified copy of said 
number ; signed by the ministers and the Church Committee 



advisory committee of three, elected by the Synod, assists in the 
management. The income of the church is barely sufficient to 
cover the expenditures. 



96 



THE MORAVIAN MANUAL, 



or Board of Elders, shall be sent in to the Provincial 
Elders' Conference prior to the holding of the Synod. 
Each church having less than one hundred and fifty com- 
municant members, shall send one delegate; each church 
having one hundred and fifty communicants and less than 
three hundred, two delegates; each church having three 
hundred communicants and less than five hundred, three 
delegates ; each church having five hundred communicants 
and less than seven hundred, shall be entitled to four dele- 
gates, and each church having seven hundred communi- 
cants or upward, shall be entitled to five delegates. 

III. Provincial Elders' Conference— -The Provincial 
Elders' Conference shall consist of three members, who 
shall fill no special ministerial office in a single church, 
and shall be elected at each alternate Synod; and when 
that Synod shall have organized, the Provincial Elders' 
Conference shall resign their office. 

IV. Nomination of Bishojps.—In the nomination of 
Bishops, the choice of the Synod shall be expressed by 
ballot, and two-thirds of all the votes of members present 
shall be required for a nomination. 

V. Votes to fill vacancies in the Unity's Elders' Confer- 
ence. — The eight votes to which the Northern District of 
the American Province is entitled in filling vacancies 
w^hich may occur in the Unity's Elders' Conference, shall 
be apportioned as follows : 

The members of the Provincial Elders' Conference shall 
cast one vote ; the ordained ministers in actual service at 
Bethlehem and Emmaus, one vote; the same at Nazareth, 
Schoeneck and Hopedale, one vote; the same at Litiz, 
Lancaster and Lebanon, one vote ; the same at Philadel- 
phia, York and Graceham, one vote ; the same at New 



THE CONSTITUTION. 



97 



York, Brooklyn and on Staten Island, one vote ) the same 
in the churches of Ohio, one vote ; the same in the churches 
of Indiana and Illinois, one vote ; and if new churches be 
formed, the Provincial Elders' Conference shall have 
power to associate the ministers of the same with one or 
the other of the above classes, as they may think proper. 

VI. Finances.— -1. Every Provincial Synod shall elect a 
committee of three persons, who shall constitute an Advisory 
Board for the management of the secular affairs of the 
Sustentation Fund, in connection with the Provincial 
Elders' Conference. 

2. In case of the resignation or death of any member of 
said committee, it shall have power to fill the vacancy until 
the next election. 

3. It shall be the duty of said committee, in connection 
with the Provincial Elders' Conference, to hold monthly 
meetings; at which meetings a statement of the cash 
account shall be submitted by the Treasurer, and such part 
of the cash in hand as may be deemed advisable, be 
securely invested. 

4. A statement of the financial affairs of the Sustentation 
Fund, and of the Church Boarding Schools, shall be pre- 
sented to each Provincial Synod. 

VII. — Home Missions.— -The entire management of 
Home Missions, including the appointment of the Mission- 
aries and the expenditure of all funds appropriated in aid 
of the Home Mission cause by the church, or contributed 
by societies or individuals, shall be entrusted to a " Home 
Mission Board which Board shall consist of the existing 
members of the Provincial Elders' Conference, and eight 
other persons, to be elected by each Synod, not less than 
three of whom shall be residents of the town of Bethlehem, 



98 



THE MORAVIAN MANUAL. 



in Pennsylvania. Said Board shall have power to fill 
vacancies in its own body. 

VIII. New Churches. — New churches shall not be organ- 
ized by division of existing churches, or colonization from 
the same, without the express sanction of the Provincial 
Synod. 

B. CONSTITUTION OF THE SOUTHERN DISTRICT OF THE 
AMERICAN PROVINCE. 

THE PROVINCIAL SYNOD. 

The Provincial Synod shall meet statedly every six 
years, or more frequently, as the Synod or the Executive 
Board appointed by it may from time to time direct. 

Powers, of the Synod. 

1. The Provincial Synod shall have power : 

a. To examine the spiritual and temporal condition of the 
churches within the Province. 

b. To adopt orders, rules and regulations for the govern- 
ment of the same. 

c. To hear and redress grievances. 

d. To examine and direct all financial matters of the Pro- 
vince, and prescribe rules for their management. 

e. To prescribe the mode of nominating the bishops. 

f. To elect delegates to the General Synod, according to the 
directions of the same. 

g. Generally to direct all matters which belong to the go- 
vernment of the church within the Province. 

2. Changes in the Constitution may be made by the 
Provincial Synod under the following restrictions : 

Any proposed change in the Constitution shall be referred 
to a committee of nine brethren, elected by ballot, and when 



THE CONSTITUTION. 



99 



reported back from the committee, it shall he read and voted 
upon, on three separate days, and can only he passed by 
receiving at each reading a majority of three-fourths of the 
votes cast. 

Organization of the Synod. 

1. The churches of the Province shall be represented in 
the following ratio : 

Every church shall be entitled to one delegate for every 
fifty communicant members ; those churches, however, which 
have a less number of communicants, but still a separate 
organization, shall nevertheless be entitled to one delegate. * 

2. Each Synod, when convened, shall be opened by the 
President of the existing Executive Board, but shall organ- 
ize by electing its own president and other officers. 

Members of the Synod. 

The following shall be members of the Provincial 
Synod : 

a. The members of the existing Executive Board. 

b. The members of the Unity's Elders' Conference or the 
General Board of the whole Unity. 

c. All bishops of the United Brethren's Church, whether in 
actual service or not. 

* The rule in reference to organized churches is, at this time, as 
follows : A church with a separate organization, entitling it to a 
delegate in the Provincial Synod, is one that has a Standing Com- 
mittee. No new church can be fully organized unless it numbers 
at least thirty communicants; whenever the number of communi- 
cant members of an existing church sinks below fifteen, then the 
separate organization of such a church is to be suspended in as 
far as its representation at the Synod is concerned. 



100 



THE MORAVIAN MANUAL. 



d. All ordained brethren, who are in actual service in the 
Province, either as pastors of churches, or as principals of the 
educational institutions. 

e. The financial agent of the Unity's Elders' Conference in 
the Province, commonly called the Administrator of the Unity. 

f. The delegates from the different churches within the 
Province. 

g. The members of the Provincial Boards of any other Pro- 
vince of the Brethren's Unity, or its delegates, and the dele- 
gates of other Provincial Synods of the Brethren's Church 
shall be entitled to seats, but as advisory members only, unless 
otherwise ordered. 

h. Synod shall have the power to admit any other indivi- 
dual as an advisory, but not as a full member. 

Provincial Elders 1 Conference. 

1. At the stated Provincial Synod, to be convened every 
sixth year, this body shall elect, by ballot, two members of 
the Executive Board, which board is to be called the 
" Provincial Elders' Conference/' and is to be responsible, 
in local matters, to trj£ Provincial Synod. 

2. The Provincial Elders' Conference shall consist of 
three members : 

a. Of a president, who is to be chosen from the church at 
large, and who, as a general rule, is to hold no other office. 

b. Of another member, to be elected from the ministers in 
the Province, whether in or out of office. 

c. Of the administrator of the Unity's estates in N. C, who 
is appointed by the Unity's Elders' Conference. 

3. It shall be the duty of the Provincial Elders' Confer- 
ence : 

a. To see to it that the general principles and regulations 
of the Brethren's Unity, as determined by the General Synods 



THE CONSTITUTION. 



101 



of the Church, as well as the rules, regulations and orders of 
the Provincial Synod are faithfully executed. 

b. To supply the churches with the requisite pastors, under 
such rules and regulations as may be prescribed by the Pro- 
vincial Synod. 

c. To oversee the educational institutions. 

d. To superintend the financial concerns of the Sustentation 
Fund, and the financial matters of the Province in general. 

Vacancies in the Provincial Elders 1 Conference. 

Vacancies which may occur in the Provincial Elders' 
Conference; during the interval between two stated Provin- 
cial Synods, shall be filled by a Provincial Synod to be 
convened for that purpose. 

Finances of the Province. 

The entire management of the Sustentation Fund of this 
Province shall be entrusted to a " Financial Board/' com- 
posed of the Provincial Elders' Conference and three other 
members to be elected by the Provincial Synod at its 
stated meetings : vacancies occurring by death or other- 
wise among the three members thus elected, to be filled by 
the Board. Provided that nothing herein contained shall 
be construed as justifying the Financial Board in thwart- 
ing the action of the Provincial Elders' Conference, by 
refusing to defray the expenses necessarily incurred in 
such matters as belong to their duties as the Governing 
Board of the Province ; as for instance, the formation and 
organization of new churches, the calling and appointing of 
ministers, &c. 

From the Sustentation Fund shall be paid : 

a. The salary of the President of the Provincial Elders' 
Conference, and the general expenses of this Conference and 
the Province. 



102 



THE MORAVIAN MANUAL. 



b. The pensions of the superannuated ministers and others, 
who have been in the service of the church in the Province, 

c. Any appropriations in aid of destitute churches. 

d. The expenses of the general education of the children of 
ministers and others in the service of the church in the Pro- 
vince. 

e. The expenses of the education of young men engaged in 
a course of theological study.* 

C. CONSTITUTION OF THE CONTINENTAL PROVINCE. 
THE PROVINCIAL SYNOD. 

Powers of the Provincial Synod. 

The Provincial Synod of the- Continental Province shall 
have power : 

a. To fix the time and place of meeting for the next Provin- 
cial Synod. 

b. To direct and examine all financial matters of the Pro- 
vince. 

c. To direct and control all the educational concerns of the 
Province. 

d. To regulate the organization of new churches, and to 
change the constitution of existing churches. 

e. To direct the home mission work in the Province, and the 
work of the Diaspora. 

f. To direct and control all church publications in the Pro- 
vince, subject to the established doctrine and liturgy. 

g. To hear and redress complaints and grievances. 

* The Sustentation Fund consists almost exclusively of the sum 
received by this Province as its share on the final settlement and 
separation of the financial affairs of the Unity, at the General 
Synod of 1857. It is managed and controlled by the " Financial 
Board," which appoints a treasurer, who may or may not be a 
member of said Board. 



THE CONSTITUTION. 



103 



Organization of the Provincial Synod. 

The President of the existing Unity's Elders' Confer- 
ence shall open the Synod; but the Synod shall organize 
by electing its own president and other officers. 

Members of the Provincial Synod. 

The following shall be members of the Continental Pro- 
vincial Synod : 

a. The members of the Unity's Elders' Conference. 

b. The bishops of the Moravian Church residing in the Pro- 
vince. 

c. The delegates of the churches, of which each church- 
settlement having a population of eight hundred souls, or 
more, shall send two, as also the settlement in the midst of 
which the Synod may be held ; but every other church-settle- 
ment or church'shall send one. 

cl. The deputies of the Elders' Conferences, each of which 
Conferences must be represented by one deputy. 

e. The members of the Elders' Conference in the settlement 
in which the Synod is held, of whom, however, only one shall 
have a vote, as the representative of that Conference. 

f. Delegates of other Provinces of the Unity, and such other 
brethren as the Unity's Elders' Conference, in its capacity of 
Provincial Conference may invite, shall be advisory members, 
but have no vote. 

THE PROVINCIAL ELDERS' CONFERENCE. 

Until the meeting of the next General Synod, the 
Unity's Elders' Conference shall, at the same time, be the 
Provincial Elders' Conference of the Continental Province, 
and as such, responsible to the Synod of that Province ; 
exercising in the Continental Province the same powers 
which the other Provincial Elders' Conferences hold in 
their respective Provinces. 



104 



THE MORAVIAN MANUAL. 



D. CONSTITUTION OF THE BRITISH PROVINCE. 
THE PROVINCIAL SYNOD. 

1. The Provincial Synod of the British Province shall 
have power : 

a. To fix the time and place of meeting for the next Provin- 
cial Synod. 

b. To direct and examine all financial matters of the Pro- 
vince. 

c. To direct and control all the educational concerns of the 
Province. 

d. To regulate the organization of new churches, and to 
change the constitution of existing churches. 

e. To direct the home mission work in the Province. 

f. To direct and control all church publications in the Pro- 
vince, subject to the established doctrine and liturgy. 

g. To hear and redress complaints and grievances. 

h. To elect the Provincial Elders' Conference, which shall 
consist of three brethren ; and two-thirds of the votes shall be 
necessary to a choice. 

2. At the Provincial Synod of the British Province, the 
President of the Provincial Elders' Conference shall pre- 
side. 

3. The following shall be members of this Provincial 
Synod : 

a. The members of the Provincial Elders' Conference. 
5. The bishops in the Province. 

c. The Advocatus and Secretarius Fratrum. 

d. The agent of the Foreign Missions. 

e. Members of Elders' Conferences, and ministers who can 
leave their place of residence without prejudice to the office 
they hold. 

f. Delegates from the churches, each church having the 
right to choose one. 



THE CONSTITUTION. 



105 



g. Members of the Unity's Eiders' Conference, and the 
delegates of other Provinces shall be advisory members, but 
without a vote. 

THE PROVINCIAL ELDERS* CONFERENCE. 

1. The Provincial Elders' Conference of this Province 
shall resign at each Provincial Synod, which shall elect a 
new board, the former members being re-eligible. One of 
the elected members shall be appointed President by the 
Unity's Elders' Conference. 

2. This Provincial Elders' Conference shall be subordi- 
nate and responsible to the Unity's Elders' Conference. 

3. In case of a vacancy occurring in the Provincial 
Elders' Conference, it shall be filled by the Unity's Elders' 
Conference, guided by the votes of the ministers of the 
Province, together with a vote of each church-committee. 

CHANGE Or CONSTITUTION. 

No proposition anecting the constitution of the British 
Provincial Synod, or the Provincial Elders' Conference, 
shall be brought forward in a Provincial Synod, unless it 
has, three months previously, been communicated by its 
author to the Provincial Elders' Conference, and through 
them to the churches of the British Province. 

SECTION III. THE USE OF THE LOT. 

As this subject refers particularly to the ecclesiastical 
government of the church, a brief account of the princi- 
ples upon which the use of the Lot is based, must be ap- 
pended to the chapter on Constitution. 

The use of the lot, in the Moravian Church, is neither a 
mysterious, theosophic appliance, nor an exclusive right 



106 



THE MORAVIAN MANUAL. 



and prerogative bestowed upon that particular commu- 
nion; but simply a Scriptural act of faith, which any body 
of Christians may perform. We find, indeed, no express 
command given in the New Testament, nor even a direct 
promise, in regard to it. But Christ declares : " There- 
fore I say unto you, What things soever ye desire when 
ye pray, believe that ye receive them, and ye shall have 
thein." (Mark xi. 24.) And in the Acts of the Apostles, 
the following record occurs : " And they appointed two, 
Joseph called Barsabas, who was surnamed Justus, and 
Matthias. And they prayed, and said, Thou, Lord, which 
knowest the hearts of all men, show whether of these two 
thou hast chosen, that he may take part of this ministry 
and apostleship, from which Judas by transgression fell, 
that he might go to his own place. And they gave forth 
their lots; and the lot fell upon Matthias; and he was 
numbered with the eleven apostles." (Acts i. 23-26.) 
Upon this promise of Christ, and practice of the apostles, 
the use of the lot, in the Moravian Church, is founded. 
The church believes that God permits it, as long as it is 
upheld by faith. As soon as a majority of Moravian min- 
isters and people declare that they no longer have confi- 
dence in this mode of determining the will of the Lord, it 
must necessarily be abolished. This essential condition of 
the use of the lot has been repeatedly recognized by the 
General Synod. Here follows the substance of the decla- 
ration of the last General Synod, held in 1857, in refer- 
ence to this matter : 

" The means by which our Lord and Saviour conducts 
his government in the Brethren's Church are no other 
than those by which he rules his universal church ; namely, 
his Holy Word, his Holy Spirit, who leads us into all 



THE CONSTITUTION. 



107 



truth, and the dispensations of his Providence, by which 
he determines the course of his church, and of each indivi- 
dual, according to his own wisdom and love. But if we 
are to be led by them, there is required on our part a 
heart obedient to the direction of his Word, an ear open to 
receive the instruction of his Spirit, and a watchful eye to 
mark the intimations which He gives us in the leadings of 
his Providence. The more these dispositions are wrought 
in our hearts through grace, the more securely shall we be 
able to follow his guidance. Such was the conviction of 
our forefathers, from the first establishment of our union. 
Nevertheless, there were peculiar cases in which, deeply 
convinced of the insufficiency of their own insight into the 
things of God, and his government of his church, and ani- 
mated by an earnest desire to know the will of the Lord, 
and to be guided by him alone, they had recourse to the 
lot, believing that our Saviour would not put their child- 
like confidence to shame, (Mark xi. 24,) but in answer to 
their united prayers, would by this means reveal to them 
his gracious will. This use of the lot is not founded on 
any express command or promise in the Scriptures of the 
New Testament. We read, however, in the Acts of the 
Apostles, that the lot was used by them in the appointment 
of Matthias to the apostolic office. This example of the 
apostles determined the founders of the Ancient Moravian 
Church to refer to the lot the choice of their first three 
elders, and the congregation of Herrnhut followed the 
same precedent, when, on May 20th, 1727, they chose by 
lot, four brethren out of twelve proposed for the office of 
elder. Afterwards the use of the lot was continued in the 
choice of elders ; and the sending out of missionaries and 
other messengers of the church. And not only in these 
cases, but in all affairs of importance, as the congregation 



108 



THE MORAVIAN MANUAL. 



of Herrnhut gradually expanded into the Unity of the 
Brethren, those who had the direction of it, felt the neces- 
sity of being thus guided." 

" We regard the lot with thankfulness, as a means 
granted to us for the time, by the Lord, for learning his 
mind, and acting under his direction, when He does not 
give us to know His will in any other way. Should filial 
confidence in this special guidance of our Lord become 
more and more weakened among us, it would be time to 
lay aside a usage, which must be devoid of blessing, as 
soon as it ceases to be grounded on the innermost convic- 
tion of the heart." (Synodal Results of 1857, § 41.) 

The use of the lot, as it affects the whole Unity, takes 
place in the two following cases : 

1. The election or appointment of bishops, as a general 
rule, is submitted to the lot. 

2. The election of a new member of the Unity's Elders' 
Conference, to fill a vacancy in that body, occurring in the 
interval between two General Synods, is always submitted 
to the lot. 

Each Province has particular rules governing the use of 
the lot. Those for the American Province are the follow- 
ing : 

1. When the members of the Provincial Elders' Confer- 
ence, after deliberating on an appointment, are fully and 
unanimously convinced, that they desire, in sincere faith, 
for themselves, the direction of the Lord through the 
lot, then they may ask the question by the lot, but such 
use of the lot shall be binding on the Provincial Elders' 
Conference only, and not on the person to whom the 
appointment is offered. 

2. When a brother or sister receives an appointment 
from the Provincial Elders' Conference, and requires a 



THE CONSTITUTION. 



10!) 



special lot for his or her direction, he or she may ask the 
Provincial Elders' Conference, in writing, to have a special 
lot cast for himself or herself, and the directions given by 
the lot shall be absolutely binding upon that brother or 
sister. 

3. When a brother or sister is desirous of having in his 
or hex private affairs a decision by lot, the use of the lot 
shall be allowed, provided the Provincial Elders' Confer- 
ence becomes satisfied that the applicant for its use is 
possessed of implicit faith and confidence, and will yield 
perfect obedience to and cheerful acquiescence in the Lord's 
will thus ascertained; and provided further, that the 
matter concerning which the lot is requested, be of such a 
nature as to render its use proper in the estimation of the 
Provincial Elders' Conference. — Synodal Results of '1857, 
§44. 

These simple and explicit regulations set forth the 
limits* within which the use of the lot is allowed in this 

* The use of the lot in contracting marriages was abolished, as 
a rule, many years ago. Much has been said and written on this 
subject by persons not acquainted with the true state of the case, 
and attempts have been made to cast ridicule upon the usage. 
This note is given in the way of explanation of the usage, as it 
really prevailed. 

The fundamental principle underlying the employment of the 
lot in the case of marriages, was a noble principle of devotion to 
the service of Christ, The Brethren believed that the extension 
of His kingdom, through their agency, should not be hindered by 
any of the relations of this life, in accordance with what the Lord 
himself said, as stated in Matthew, xix, 29. They feared that 
early engagements would often prevent youug men from going 
forth, as messengers of the gospel, to distant lands, or render a 
long abode in them irksome ; they were, moreover, convinced 
6 



110 



THE MORAVIAN MANUAL. 



Province, and imply that it is never to be employed by an 
individual, or by any other ecclesiastical board or body, 
except the Provincial Elders' Conference, and the Pro- 
vincial Synod. 

that it was a matter of the utmost importance not only to enter 
the marriage state in the fear of God, but to secure partners in 
life who would, in the fullest sense, be helpmates to them while 
laboring in the Lord's vineyard. Therefore they had faith in Him 
that he would condescend to give them such wives as they needed, 
and as would approve themselves worthy handmaids of His. 
Besides, owing to the peculiar regulations of the settlements, 
young men and young women had very little social intercourse 
together. In this way, the lot came into use for contracting 
marriages in the case of missionaries and ministers, and gradually 
of all the members of the church. But it was not employed in 
the manner so often set forth by ignorant writers. Men and 
women were not indiscriminately coupled, without their know- 
ledge, and contrary to . their wishes. The mode of proceeding 
was simply this : When a man wished to marry, he proposed a 
woman to the authorities of the church ; or, if he had no pro- 
posal to make, left it to them to suggest a woman. The authori- 
ties submitted the proposal to the decision of the lot, and if it was 
confirmed, made the woman an offer of marriage in the name of 
the man, which offer she waS at perfect liberty to reject, if she 
thought proper ; for the lot bound the authorities to make the 
offer, but not the woman to accept it. If she refused, or if the 
proposal was negatived by the lot, the man made another; and 
the authorities never forced any woman upon him against his will. 

So far, therefore, from ridiculing this usage, an intelligent mind 
capable of appreciating the spirit which animated the early 
Brethren in this respect, will be filled with profound admiration 
at the faith which they displayed. When confidence in this mode 
of contracting marriages began to wane, the rule was abrogated. 
But while it continued, there were far less unhappy marriages 
among the Brethren, than among the same number of people in 
any other denomination of Christians. This is a well known and 
abundantly substantiated fact. 



In fifth line from heading, Chapter IV, read 1536 in place of 
1564. 



CHAPTER IV. 

DOCTRINE. 



INTRODUCTION. 

The Ancient Church of the Brethren had a regu- 
lar Confession of Faith, which was several times 
revised, and appeared in its most complete form in 
the year 1535. In 1564, it was published in 
German, with a preface by Dr. M. Luther. The 
Renewed Church has no Confession of Faith, as such ; 
that is, no document bearing this name. In the 
Continental Province, where adherence to a Confession 
is an essential condition of the ecclesiastical privi- 
leges which the Brethren's Church enjoys, the Augs- 
burg Confession, in its twenty-one articles, is acknow- 
ledged, " being the first and most generally received 
Confession of the Protestant Church, and containing 
a simple and clear enunciation of the articles of the 
Christian faith."* This acknowledgment, however, 
according to the declaration of the General Synod, 
does not bind the conscience of any member, much 
less is it of any account in those Provinces of the 
Unity " where the Augsburg Confession has no other 
value than as being the creed of one (the Lutheran) 

* Synodal Results of 1857, \ 94, p. 96. 



112 



THE MORAVIAN MANUAL. 



among many churches enjoying equal rights and 
liberty."* 

But although the Moravian Brethren's Church has 
issued no Confession of Faith, as such, it has several 
works, bearing the authority of the General Synod, 
and setting forth the doctrines which it teaches. 
These are : " An Exposition of Christian Doctrine as 
taught in the Protestant Church of the United 
Brethren," by Bishop Spangenberg, Barby, 1779, 
translated into English by La Trobe, and published 
in 1784 ; " A Catechism for the Instruction of Youth 
in the Church of the United Brethren," various 
editions, German and English; "An Epitome of 
Christian Doctrine for the Instruction of Candidates 
for Confirmation;" and a chapter on Doctrine, in 
the Synodal Results. " The Easter Morning Litany," 
moreover, contains a brief Confession of Faith, and 
is used annually in all Moravian churches in Christian 
and heathen lands. 

A Compendium of Doctrine is here given, compiled 
from the authorized publications of the church, and 
in their very languages, with references to the works 
from which the sentences are severally taken. Then 
follows the Easter Morning Litany. 

A COMPENDIUM OF DOCTRINE. 

I. — Of the Standard of Doctrine. 
The Holy Scriptures, of the Old and New Testament, 
are and remain the only rule of our faith and practice. We 

* Synodal Results of 1857, § 94, p. 96. 



DOCTRINE. 



113 



revere them as the word of God, which he spake to man- 
kind, in time past by the prophets, and in these last days 
by his Son and his apostles, to instruct them in the way of 
salvation through faith in Christ Jesus.* 

II. — Of the Holy Trinity. 

We believe that God revealed himself to man, as 
Father, Son, and Holy Ghost. (Matt, xxviii. 19. )f 

III. — Of God the Father. 

The most exalted character we can give of the Father, 
is that he is the Father of our Lord Jesus Christ; (2 Cor. 
xi. 31 ; Ephes i. 3; 1 Peter i. 3 ;)j hence we hold the doc- 
trine of the love of God the Father, who " has chosen us 
in Christ before the foundation of the world/' and who "so 
loved the world that he gave his only begotten Son, that 
whosoever believeth in him should not perish, but have 
everlasting life."§ 

IV.— Of God the Son. 
We hold the doctrine of the real Godhead and real 
manhood of Jesus Christ; that God the Creator of all 
things, was manifested in the flesh, and has reconciled the 
world unto himself; that " he is before all things, and by 
him all things consist." || 

V.— Of God the Holy Ghost. 
We hold the doctrine of the Holy Ghost and his gracious 

* Synodal Results of 1857, \ 4, p. 6. 
f Catechism for Confirmation, Question 4. 
% Spangenberg's Exposition, \ 86, p. 140. 
§ Synodal Results of 1857, \ 6, p. 7. 
|| Synodal Results of 1857, § 6, p. 7. 



114 



THE MORAVIAN MANUAL. 



operations/'' who proceedetk from the Father, and whom 
our Lord Jesus Christ sent after he went away, that he 
should abide with us forever ; ~j~ and believe that it is he 
who works in us the knowledge of sin, faith in Jesus ; 
and the witness that we are children of God.t 

VI. — Of Total Depravity. 
TVe hold the doctrine of the total depravity of human 
nature; that there is no health in us; and that, since the 
fall, we have no power left to save ourselves. § 

VII. — Of the Atonement. 
We hold the doctrine of the atonement and satisfaction 
of Jesus Christ for us; that he "was delivered for our 
offences, and was raised again for our justification ; M and 
that in his merits alone we find forgiveness of sins and 
peace with God.|| 

Till.— Of the Neio Birth. 

It has been the earnest desire of our church, from the 
beginning, that each individual member of it should be 
led, in the school of the Holy Ghost, to a deep and tho- 
rough knowledge, not only of his sinfulness, but of his 
exposedness to condemnation before God, as the desert of 
sin ; and so be brought to genuine repentance, and to the 
conviction of his need of a Saviour; whence will result, 
through living faith in Jesus, a thorough renewal of the 
inward man, consisting not in the mere laying aside of 

* Synodal Results of 185*7, \ 6, p. 8. 
f Easter Morning Litany, p. xv. 
% Synodal Results of 1857. g 6, p. 8. 
§ Synodal Results of 1857, § 6, p. 7. 
11 Synodal Results of 1856. | 6, p. 7. 



DOCTRINE. 



115 



some sinful habits, but in an entire change of views and 
dispositions, and in a full surrender of the heart to the 
Lord.* 

# IX.— Of Faith 
Cordially to embrace that faithful saying, as worthy of 
all acceptation, that Christ Jesus came into the world to 
save sinners, and that for the sake of his blood and death, 
our sins are forgiven, and life and salvation imparted unto 
us — this is faith, the gift of God, coming not by our own 
reason and strength. We believe, that through faith we 
obtain righteousness and peace with God, for Christ's sake, 
and the sure hope of eternal life and happiness, j 

X. — Of Sanctif cation. 
We hold the doctrine of the fruits of faith, that it must 
show itself as an active principle, by a willing obedience to 
God's commandments, flowing from love and gratitude to 
God jj and believe that it is necessary for the pardoned 
sinner to maintain close and constant communion with our 
Saviour, according to his own words: "As the branch 
cannot bear fruit of itself, except it abide in the vine, no 
more can ye, except ye abide in me/' (John xv. 4); 
that thus true sanctification of soul and body, and a trans- 
formation into the Saviour's image, are wrought within 
us, not legally, but evangelically; and that the work is 
cherished in humility, and maintained and ripened more 
and more for the perfect state, by a constant looking unto 
Jesus, and to all the merits of his holy life.§ 

* Synodal Results of 1857, \ 8, p. 8 and 9. 

f Catechism for Confirmation, Questions 26, 27 and 28, 

% Synodal Results of 1857, \ 6, p. 8. 

3 Synodal Results of 1857, \ 8. p. 9. 



116 



THE MORAVIAN MANUAL. 



XI. — Of Jesus Christ as the Centre of Doctrine. 

In conformity with these fundamental articles of our 
faitb ; the great theme of our preaching is Jesus Christ our 
Saviour, he who says of the Scriptures : " they are they 
which testify of me/' — " in whom all the promises of God 
are yea and amen," — in whom we have the grace of the 
Son, the love of the Father, and the communion of the 
Holy Ghost. The word of the cross — that is, the testi- 
mony of his voluntary offering of himself to suffer and to 
die, and of the treasures of grace purchased thereby — is the 
beginning, middle and end of our ministry, and to pro- 
claim the Lord's death we regard as the main calling of 
the Brethren's Church. We point to him as "made of 
God unto us wisdom, and righteousness, and sanctification, 
and redemption." Hence we maintain, that while the 
law of God is given us for the knowledge of sin, we are 
led to true contrition of spirit by the testimony which the 
Holy Ghost bears more especially to our want of faith in 
Jesus, and. our indifference to the Saviour who hung upon 
the cross for us. (John xvi. 8 and 9; Acts ix. 5.) The 
look at his agonizing death shows us the merited curse and 
condemnation under which we lie by nature, but at the 
same time reveals the sole ground of justification before 
God, reconciliation with him, and deliverance from the 
power of death, and from our vain conversation, so 
that the conscience is " purged from dead works to serve 
the living God."* 

XII.— Of Christian Life. 
Our great and only Master comprises the whole doc- 
trine of Christian morality, according to its inmost spirit, 

* Synodal Results of 1.857, \ 7, p. 8. 



DOCTRINE. 



117 



in the commandment of love to God, and to our neighbor, 
After his example and that of his apostles, we will be 
careful to remind one another of all those Christian virtues 
which flow therefrom, and which adorn the character of a 
true child of God. We will especially enforce the import- 
ance of strict conscientiousness in our whole conduct, and 
raise a warning voice against every species of vice and 
immorality. Yet all our warnings and exhortations must 
not only have reference to Jesus as our all-perfect example, 
but be in close accordance with the doctrine of faith, 
insisting, according to our Lord's direction, that the tree 
must first be made good, in order that it may bring forth 
good fruit.* 

XIII.— Of the Church. 

The souls dispersed in all the world, who adhere to 
Christ by faith, who are partakers of the Holy Ghost, and 
worship the Father in spirit and in truth, are the body of 
Christ, the house of God, the flock of the Good Shep- 
herd,*)" — the holy, universal Christian Church.J 

XIV.— Of Baptism. 
We first receive a pledge of the forgiveness of sins, and 
of the grace of God in Christ Jesus, in the sacrament of 
Holy Baptism, for baptism is a washing and cleansing from 
sin by the blood of Jesus Christ, who loved the church, 
and gave himself for it, that he might sanctify and cleanse 
it with the washing of water by the word.§ (Ephes. v. 
25 and 26.) 

* Synodal Results of 1857, g 9, p. 10. 

f Spangenberg's Exposition, g 254, p. 441. 

X Easter Morning Litany, p. xv. 

§ Catechism for Confirmation, Question 33 and 34. 

6* 



118 



THE MORAVIAN MANUAL. 



XV. — Of the Baptism of Infants. 
Infant Baptism is, in the Holy Scriptures, neither ex- 
pressly commanded nor forbidden ;•* but inasmuch as our 
children, by their birth in the Christian church, are called 
by the Lord to participate in the blessings of the Gospel 
Dispensation, (1 Cor. vii. 14,) and Christ himself blessed 
little children, and declared that of such was the kingdom 
of heaven, we consider it to be the duty of parents to bring 
their infants to be baptized. *j" 

XVI. — Of the Lord's Supper. 

The promise of the forgiveness of sins and the grace of 
God is renewed and sealed to us, in the sacrament of the 
Lord's Supper; — which is a memorial of his death, insti- 
tuted by Christ himself, wherein, while jointly eating of 
the blessed bread and drinking of the blessed cup, we re- 
ceive the body and blood of our Lord Jesus Christ, as a 
pledge of the forgiveness of sins, of life, and eternal happi- 
ness. J (1 Cor. xi. 26, x. 16.) That is, whenever this Holy 
Supper is taken according to the mind of Jesus Christ, the 
enjoyment of the bread and wine is connected with the 
enjoyment of the body and blood of Jesus, in a manner 
incomprehensible to us, and therefore inexpressible.! 

XVII. — Of the Final Condition of Mankind in Eternity. 

The wicked, condemned by Christ, the righteous Judge, 
shall suffer everlasting punishment in hell ; but the right- 
eous shall see Grod, and be forever with the Lord, in whose 

* Spangenberg's Exposition, \ 141 p. 235. 

f Synodal Results of 1857, g 19. 

% Catechism for Confirmation, Question 37 and 38. 

| Spangenberg's Exposition, g 146, p. 245. 



DOCTRINE. 



119 



presence there is fulness of joy, and at whose right hand 
there are pleasures for evermore. (Matt. xxv. 34, 41, 46; 
1 Thess. iv. 17.* 



THE EASTER MORNING LITANY. 

Min. I believe in the One only God, Father, Son, and 
Holy Ghost, who created all things by Jesus Christ, and 
was in Christ, reconciling the world unto himself. 

I believe in God, the Father of our Lord Jesus Christ, 
who hath chosen us in him before the foundation of the 
world ) 

Who hath delivered us from the power of darkness, and 
hath translated us into the kingdom of his dear Son j 

Who hath blessed us with all spiritual blessings in hea- 
venly places in Christ ; 

Who hath made us meet to be partakers of the inheri- 
tance of the saints in light : having predestinated us unto 
the adoption of children by Jesus Christ to himself, 
according to the good pleasure of his will, to the praise of 
the glory of his grace, wherein he hath made us accepted 
in the Beloved. 

Cong. This 1 verily believe. 

We thank thee, 0 Father, Lord of heaven and earth, 
because thou hast hid these things from the wise and pru- 
dent, and hast revealed them unto babes : even so, Father ; 
for so it seemed good in thy sight. 

Father, glorify thy name. 

Min. and Cong. Our Father which art in heaven, hal- 
lowed be thy name y thy kingdom come ; thy will be done 
in earth, as it is in heaven : give us this day our daily 
bread; and forgive us our trespasses, as we forgive them 

* Catechism for Confirmation, Question 41. 



120 



THE MORAVIAN MANUAL. 



that trespass against us ; and lead us not into temptation, 
hut deliver us from evil : for thine is the kingdom, and 
the power, and the glory, for ever and ever : Amen. 

MlN. I believe in the came of the only begotten Son 
of God, by whom are all things, and we through him ; 

I believe, that he was made flesh, and dwelled among 
us, and took on him the form of a servant ; 

By the overshadowing of the Holy Ghost, was conceived 
of the Virgin Mary; as the children are partakers of flesh 
and blood, he also himself likewise took part of the same; 
was born of a woman ; 

And being found in fashion as a man, was tempted in 
all points like as we are, yet without sin : 

For he is the Lord, the Messenger of the covenant, 
whom we delight in. The Lord and his Spirit hath sent 
him to proclaim the acceptable year of the Lord : 

He spoke that which he did know, and testified that 
which he had seen : as many as received him, to them 
gave he the power to become the sons of God. 

Behold the Lamb of God, which taketh away the sins 
of the world ; 

Suffered under Pontius Pilate, was crucified, dead, and 
buried ; 

The third day rose again from the dead, and with him 
many bodies of the saints which slept ; 

Ascended into heaven, and sitteth on the throne of the 
Father, whence he will come, in like manner as he was 
seen going into heaven. 

Coxg. Amen, come. Lord Jesus ; come, we implore thee : 
With longing hearts we now are waiting for thee ; 
Come soon, 0 come. 

The Lord will descend from heaven with a shout, with 



DOCTRINE. 



121 



the voice of the archangel, and with the trump of God, to 
judge both the quick and the dead. 

This is my Lord, who redeemed me, a lost and undone 
human creature, purchased and gained me from sin, from 
death, and from the power of the devil ; 

Not with gold or silver, but with his holy precious blood, 
and with his innocent suffering and dying; 

To the end that I should be his own, and in his king- 
dom live under him and serve him, in eternal righteous- 
ness, innocence, and happiness ; 

So as he, being risen from the dead, liveth and reigneth, 
world without end. 

Cong. This I most certainly believe. 

I believe in the Holy Ghost, who proceedeth from the 
Father, and whom our Lord Jesus Christ sent, after he 
went away, that he should abide with us for ever ; 

That he should comfort us, as a mother comforteth her 
children ; 

That he should help our infirmities, and make interces- 
sion for us with groanings which cannot be uttered ; 

That he should bear witness with our spirit, that we are 
the children of God, and teach us to cry, Abba, Father : 

That he should shed abroad in our hearts the love of 
God, and make our bodies his holy temple : 

And that he should work all in all, dividing to every 
man severally as he will. 

To him be glory in the church, which is in Christ Jesus, 
the holy, universal Christian church, in the communion of 
saints, at all times, and from eternity to eternity. 

Cong. Amen. 

I believe that, by my own reason and strength, I cannot 
believe in Jesus Christ my Lord, or come to him 5 



122 



THE MORAVIAN MANUAL. 



But that the Holy Ghost calleth me by the gospel, 
enlighteneth me with his gifts, sanctifieth and preserveth 
me in the true faith ) 

Even as he calleth, gathereth, enlighteneth, and sancti- 
fieth the whole church on earth, which he keepeth by 
Jesus Christ in the only true faith ; 

In which Christian church, God forgiveth me and every 
believer all sin daily and abundantly. 

Cong. This I assuredly believe. 

I believe, that by holy baptism I am embodied as a mem- 
ber of the church of Christ, which he hath loved, and for 
which he gave himself, that he might sanctify and cleanse 
it with the washing of water by the word. 

Cong. Amen. 

In this communion of saints my faith is placed upon my 
Lord and Saviour Jesus Christ, who died for us, and shed 
his blood on the cross for the remission of sins, and who 
hath granted unto me his body and blood in the Lord's 
Supper, as a pledge of grace ; as the Scriptures saith, our 
Lord Jesus Christ, the same night in which he was 
betrayed, took bread : and when he had given thanks, he 
brake it, and gave it to his disciples, and said, Take, eat : 
this is my body which is given for you ; this do in remem- 
brance of me. After the same manner also, our Lord 
Jesus Christ, when he had supped, took the cup, gave 
thanks, and gave it to them, saying, Drink ye all of it : 
this is my blood, the blood of the New Testament, which is 
shed for you, and for many, for the remission of sins. 
This do ye, as oft as ye drink it, in remembrance of 
me. 

Cong. Amen. 

I have a desire to depart, and to be with Christ, which 



DOCTRINE. 



123 



is far better ; I shall never taste death ; yea, I shall attain 
unto the resurrection of the dead : for the body which I 
shall put off, this grain of corruptibility, shall put on 
incorruption ; my flesh shall rest in hope. 

And the God of peace, that brought again from the 
dead our Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant, shall also 
quicken these our mortal bodies, if so be that the Spirit of 
God hath dwelled in them. 

Cong. Amen. 

We poor sinners pray, 

Hear its, gracious Lord and God ; 

And keep us in everlasting fellowship with our brethren, 
and with our sisters, who h&ve entered into the joy of their 
Lord ) 

Also with the servants and handmaids of our church, 
whom thou hast called home in the past year, and with the 
whole church triumphant; and let us rest together in thy 
presence from our labors. 

Cong. Amen. 

They are at rest in lasting bliss, 

Beholding Christ our Saviour: 
Our humble expectation is 

To live with him for ever. 

Glory be to Him who is the Resurrection and the Life ; 
He was dead, and behold, He is alive for evermore ; And 
he that believeth in Him, though he were dead, yet shall 
he live. 

Glory be to Him in the church . which waiteth for Him, 
and in that which is around Him ) for ever and ever. 
Cong. Amen. 



124 



THE MORAVIAN MANUAL. 



Grant us to lean unshaken 

Upon thy faithfulness, 
Until we hence are taken 

To see thee face to face. 

The grace of our Lord Jesus Christ, and the love of G-od, 
and the communion of the Holy Ghost, be with us all. 
Cong. Amen. 



CHAPTER V. 



MINISTRY. 



The orders in the ministry of the Moravian United 
Brethren's Church, are derived from the Ancient 
Unitas Fratrum, and are those of Bishops, Presby- 
ters and Deacons. 

I. Bishops. — The episcopal succession, which was 
secured in the manner set forth in the first chapter, 
is prized by the church as a valuable inheritance, and 
as one of the principal links which connect the former 
and the present Unity. But the prerogatives of the 
episcopal office, as it now exists, are different from 
those formerly connected with it. In the Ancient 
Church, the government was vested, ex officio, in the 
bishops. This is not the case now. The Renewed 
Church had adopted a form of government before 
the episcopate was transferred to it ; and when the 
transfer took place, no change was made in that form. 
The General Synod has established the following 
principles : 

1. " Our episcopacy in itself gives to the individual 
who holds it, no title to a share in the government of 
the Brethren's Church, or of any individual congre- 
gation. 



126 



THE MORAVIAN MANUAL. 



2. "No bishop is, as such, subordinate to another. 

3. "A bishop has no diocese committed to his 
jurisdiction. 

4. "A bishop, like every other servant of the 
Unity, must receive a special appointment to any 
office which he holds, from the Synod, or the Unity's 
Elders' Conference, or a Provincial Elders' Confer- 
ence. 

5. " Ordination to the different church-degrees can 
be performed only by virtue of an express commission 
from the above-mentioned authorities." 

The prerogatives belonging to the bishops, in virtue 
of their office, are : 

1. They only can ordain to the three orders in the 
ministry. 

2. They have a seat and vote in the General 
Synod. 

3. They have a seat and vote in the Provincial 
Synods of the respective Provinces in which they 
reside. 

At the same time, however, bishops are almost 
invariably, by election or appointment, connected 
with the government of the church, both in the Pro- 
vinces and so far as the Unity at large i3 concerned. 
The President of the Unity's Elders' Conference, 
with only two exceptions, has always been a bishop ; 
and the Presidents of the Provincial Elders' Confer- 
ences, as a general thing, belong to the same order. 
There are at present sixteen bishops, of whom three 
have retired from active service. Of the thirteen in 



MINISTRY. 



127 



the service, eight are engaged in administering the 
government of the church ; namely, four in the 
Unity's Elders' Conference, two in the Provincial 
Conference of the American Province North, and 
two in the Provincial Conference of the British Pro- 
vince. 

Bishops are elected by the General Synod, or 
appointed by the Unity's Elders' Conference. In 
either case, the lot, as a general rule, is used. The 
American Province has the right to nominate its 
bishops, which is done by the Provincial Synod ; but 
the appointment rests with the General Synod, or 
Unity's Elders' Conference. 

II. Presbyters. — When deacons, after serving one 
or two years, have approved themselves worthy min- 
isters of Christ and his church, and have charge of a 
congregation, or are appointed to preside over any 
distinct branch of service in the Brethren's Church, 
they are ordained presbyters. This ordination does 
not give them any new prerogatives, but confirms 
them in their ministerial office. 

III. Deacons. — The degree of deacon is conferred 
upon candidates for the ministry, when they first 
enter the service of the church ; and this ordination 
qualifies them for administering the sacraments. 

The " Synodal Results" of 1857 contain the fol- 
lowing sentiment respecting ordination to these three 
orders : " As every ordination is accompanied by the 
believing prayers of the assembled congregation, to 
the Head of the church, and by the laying on of 



128 



THE MORAVIAN MANUAL. 



hands in the name of the Father, the Son, and the 
Holy Ghost, we consider it as a means of conveying 
special divine blessing to those who receive the im- 
portant charge, to feed the church of God, which He 
has purchased with his own blood." 

Candidates for the Ministry. — In the American 
Province, such young men as have finished their 
studies in the Theological Seminary, and passed the 
examinations which are held, semi-annually, in this 
institution, become candidates for the ministry, and 
are thereby licensed to preach. They generally 
enter the Church Boarding School at Nazareth, as 
teachers, and remain there until they receive ap- 
pointments as ministers. 

In the other Provinces of the Unity, candidates 
for the ministry are usually received into the class of 
acolothists, which has been derived from the Ancient 
Brethren's Church. Into the same class many of the 
instructors of youth, female elders, and superintend- 
ents of Widows' and Sisters' Houses, wives of mis- 
sionaries and of ministers are admitted. The recep- 
tion takes place in the presence of the Unity's Elders' 
Conference, or of a Provincial Elders' Conference ; 
the persons received giving their right hands to the 
elders, as a pledge of their desire to be faithful in the 
service of the church. This custom is occasionally 
observed in the American Province. 

Here follows the episcopal succession, from the 
beginning of the Ancient Unitas Fratrum to the 
present time. Stephen, Bishop of the TYaldenses, 



MINISTRY. 



129 



and his assistants, transferred the succession to the 
Ancient Church, in the year 1467, consecrating the 
first three bishops of the list belov/ ; and Daniel 
Jablonsky and Christian Sitkovius, the survivors of 
the line, transferred the succession to the Renewed 
Church, in the year 1735, consecrating David 
Nitschman, the first bishop of the present Unity. 
It will be seen from this list, that the Moravian 
Church is the oldest Protestant Episcopal church. 
In the year 1749, the Parliament of Great Britain 
passed an act to encourage the Brethren to settle in 
North America, and acknowledged them as an epis- 
copal church. 



The Episcopal Succession of the Unitas Fratrum, 
from 1467 to 1859. 





Tear 






No. 


ofConse- 
cration. 


Bishops. 


Provinces. 






Ancient Church. 




1 


1467 


Michael Bradacius, 


Moravian-Bohemian. 


2 


a 


A Waldensian Pastor, 


tt it 


3 


H 


A Roman Catholic Priest, 


it a 


4 


a 


Matthias of Kunwalde, 


it a 


5 


u 


Procop of Hradeck, 


a a 


6 


1499 


Thomas of Przelautsch, 


a it 


7 


it 


Elias of Krzizanovr, 


a a 


8 


1503 


Luke of Prague, 


u tt 


9 


tt 


Ambrose of Skutsch, 


ti it 


10 


1506 


Wenzel, 


a n 


11 


.c 


Daniel, 


it tt 


12 


1516 


Martin Skoda, 


a it 


13 


1529 


Wenzel Albus, 
Andrew Cyclov, 


a ti 


14 


it 


u it 


15 


tt 


John Horn, 


a a 


16 


1532 


Benedict Bavorin, 


it it 



130 

No. 

11 

18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 
32 
33 
34 
35 
36 
37 
38 
39 
40 
41 
42 
43 
44 
45 
46 
47 
48 
49 
50 
51 
52 
53 
54 
55 
56 
' 57 
58 



THE MORAVIAN MANUAL. 



Year 
>f Conse- 
cration. 



1532 
it 

1537 
tt 

1550 
tt 
tt 

1553 

1557 
it 

1571 
tt 

it 

1577 
tt 

1587 
it 

1589 
u 

1594 
it 

1599 
u 

1601 
tt 

1606 

1608 
it 

1609 

1611 

1612 
u 

1618 
1627 
1629 
1632 



1633 
1644 



Bishops. 



Provinces. 



Veit Michalek, 
John Augusta, 
Martin Michalek, 
Matthias Sion, 
John Czerny, 
Matthias, 
Paul Paulin, 
Matthias Czervenka, 
George Israel, 
John Blahoslav, 
Andrew Stephan, 
Jan Caleph, 
Jan Lorenz, 

Zacharias of Leitomischl, 
John Aeneas, 
John Abdias, 

Simon Theophilus Turnovsky. 

John Ephraim, 

Paul Jessen, 

Jacob Narciss, 

Jan Niemczansky, 

Samuel Sussitzky, 

Zacharias Ariston, 

Bartholomew Niemczansky, 

Jan Lanetsch, 

Jan Cruciger, 

Martin Gratian Gertich, 

Matthias Rybinsky, 

Matthias Koneczny, 

Matthias Cyrus, 

John Turnovsky, 

Gregory Erastus, 

John Cyrill, 

Daniel Micolajivsky, 

Paul Paliurus, 

Lawrence Justin, 

Matthias Procop, 

John Amos Comenius, 

Paul Fabricius, 

Martin Orminsky, 

John Rybinsky, 

Martin Gertich, jun. 



Moravian-Bohemian. 



Polish. 

Moravian-Bohemian. 



Polish. 
Moravian- 



Polish. 
Moravian- 



Bohemian. 



Bohemian. 



Polish. 

a 

Moravian-Bohemian. 
a it 

Polish. 

Moravian-Bohemian. 
u it 

Polish. 

it 

Moravian-Bohemian . 

tt a 

Li ti 

Polish. 



No. 

59 
60 
61 
62 
63 
64 
65 
66 
67 
68 
69 
70 

71 
72 
73 
74 
75 
70 
77 
78 
79 
80 
81 
82 
83 
84 
85 
86 
87 
88 
89 
90 
91 
92 
93 
94 
95 
96 
97 
98 



MINISTRY. 



131 



Bishops. 



John Buettner, 
Nicholas Gertich, 
Peter Jablonsky, 
Adam Samuel Hartman, 
John Zugehoer, 
Joachim Gulich, 
John Jacobides, 
Daniel Ernst Jablonsky, 
Solomon Opitz, 
David Cassius, 
Paul Cassius, 
Christian Sitkov, 

Renewed Church. 
David Nitschman, 
Lewis Count de Zinzendorf, 
Polycarp Mueller, 
John Nitschman, sen. 
Frederick Baron de Watte wille, 
Martin Dober, 
Augustus G. Spangenberg, 
David Nitschman. jun. 
Frederick TV. Neisser, 
Christian F. Steinhofer, 
J. F. Camerhof, 
John Baron de TVattewille, 
Leonard Dober, 
A. A. Yieroth, 
Frederick Martin, 
Peter Boehler, 
George TVaiblinger, 
Matthew Hehl, 
John Gambold, 
Andrew Grasman, 
John Nitschman, 
Nathaniel Seidel, 
Martin Mack, 
Martin Graf, 
John F. Reichel, 
Paul E. Layritz, 
P. H. Molther, 
Henry de Brueningk, 



Provinces. 



Polish. 



American. 

Continental. 

a 

American. 
Continental. 
u 

American. 
Continental. 



American. 
Continental. 



West Indies. 
American. 
Continental. 
American. 
British. 
Continental. 
u 

American. 
West Indies. 
American. 
Continental. 



132 



THE MORAVIAN MANU 



AL. 



Year 
of Conse- 
cration. 




99 


1782 


100 


it 


101 


1783 


102 


1784 


103 


1785 


104 


1786 


105 


1789 


106 


tt 


107 


it 


108 


tt 


109 


1790 


110 


tt 


111 


1801 


112 


a 


113 


a 


114 


it 


115 


1802 


116 


1808 


117 


u 


118 


1811 


119 


1814 


120 


it 


121 


a 


122 


tt 


123 


1815 


124 


1818 


125 


u 


126 


it 


127 


1822 


128 


1825 


129 




130 


tt 


131 


a 


132 


1827 


133 


1835 


134 


tt 


135 


1836 


136 


it 


137 


it 


138 


a 


139 


tt 


140 


a 



George Clemens, 
Jeremiah Risler, 
George Tranecker, 
John Etwein, 
John Sehaukirch, 
Benjamin G. Mueller, 
Christian Gregor, 
Samuel Liebisch, 
C. Duvernoy, 
Benjamin Rotke, 
John A. Huebner, 
John D. Koehler, 
Thomas Moore, 
Christian Dober, 
Samuel T. Benade, 
Gotthold Reichel, 
George H. Loskiel, 
John G. Cunow, 
Herman Richter, 
John Herbst, 
"William Fabricius. 
Charles G. Hueffel, 
Charles A. Baumeister, 
John Baptiste de Albertini, 
Jacob Van Yleck, 
George M. Schneider, 
F. W. Foster, 
Benjamin Reichel, 
Andrew Benade, 
John Wied, 
Lewis Fabricius, 
Peter F. Curie, 
John Holmes, 
John D. Anders, 
Frederick L. Koelbine, 
John C. Bechler, 
C. A. Pohlman, ' 
H. P. Halbeck, 
Jacob Levin Reichel, 
Daniel F. Gambs, 
William Henry Van Yleck, 
John Kingj Marty n, 



Provinces. 



Continental. 

it 

British. 
American. 
West Indies. 
Continental. 



American. 
a 

British. 

Continental. 

British. 

American. 
a 

Continental. 

a 

American. 
Continental. 
American. 
Continental. 
a 

American. 

Continental. 

British. 

Continental. 

American. 

Continental. 



British. 
American. 
Continental. 
American. 
British. 
South Africa. 
Continental. 
tt 

American. 
British. 



MINISTRY. 



133 



No. 


Year 
ofConse- 

ova t\ An 


Bishops. 


Provinces. 


141 


1836 


John Ellis, 


West Indies. 


142 


1843 


John M. Mtschman, 


Continental. 


143 


a 


0. C. Ultsch, 


u 


144 


it 


John Stengaerd, 


a 


145 


1844 


William Wisdom Essex, 


British. 


146 


1845 


Peter Wolle, 


American. 


147 


1846 


John G. Herman, 


u 


148 


a 


Benjamin Seifferth, 


British. 


149 


1848 


C. W. Matthiesen, 


Continental. 


150 


1852 


F. Joachim Nielsen, 


" (Russia.) 


151 


a 


John Rogers, 


British. 


152 


1853 


John 0 Breutel, 


Continental. 


153 


it 


Henry T. Dober, 




154 


a 


George Wall Westerby, 


West Indies. 


155 


1854 


John Christian Jacobson, 


American. 


156 


1857 


Godfrey Andrew Cunow, 


Continental. 


157 


u 


William Edwards, 


British. 


158 


iC 


Charles William Jahn, 


Continental. 


159 


a 


Henry Rudolph Wullschlaegel, 


it 


160 


1858 


Samuel Reinke, 


American. 



7 



CHAPTER VI. 
WORSHIP. 



The manner of worship, in all essential points, is 
uniform throughout the Provinces of the Unity and 
the Foreign Missions. It is based upon a Ritual, of 
which an abstract is given below, and which may be 
found at length in the first part of the " Liturgy and 
Hymns for the use of the Protestant Church of the 
United Brethren or Unitas Fratrum," and upon 
certain peculiar services of the church, to be described 
in this chapter. 



DAYS AND SEASONS. " 

The Lord's Day is of divine appointment, and its 
solemn observance as a day of rest and worship, 
absolutely binding. It is particularly, but not exclu- 
sively, set apart for the ministrations of the Word 
and Sacraments. 

Services in the Week. — Public services of various 
kinds are held on week-day evenings. In the Conti- 
nental Province, and in some of the churches of the 
British, these services take place every evening in 
the week throughout the entire year. 

Church Seasons. — The seasons and festivals of the 



WORSHIP. 



135 



ecclesiastical year are observed, namely: Advent, 
Christmas, Epiphany, Lent, the Passion Week, 
Easter, Ascension-day, Whitsuntide, and Trinity 
Sunday. 

Memorial Bays. — Besides these seasons and festi- 
vals, the church has what are called u Memorial 
Days ;" being the anniversaries of certain of the 
most important events in its early history. They are 
the following: January 19th, commencement of the 
mission among the heathen in Greenland, in the year 
1733 ; March 1st, beginning of the Church of the 
Brethren, in the year 1457; May 12th, laying of the 
foundation-stone for the first church-edifice at Herrn- 
hut, in the year 1724 ; and agreement to the first 
Statutes of the congregation there, in the year 1727 ; 
June 17th, beginning of the building of Herrnhut by 
the immigrants from Moravia, in the year 1722 ; 
July 6th, martyrdom of John Hus, in the year 1415 ; 
August 13th, the extraordinarily blessed celebration of 
the Holy Communion, in the parish church at Berthels- 
dorf, in the year 1727, whereby the new covenant of 
love and peace between the members of the congre- 
gation, entered into by the signing of the Statutes, 
on May 12th, was sealed, and a remarkable baptism 
of the Spirit granted ; September 16th, the abolition 
of the office of Chief Elder in the church by the 
Synodical Conference assembled at London, in the 
year 1741, a memorial day particularly for the minis- 
ters and other servants of the Brethren's Unity; 
November 13th, powerful experience in the Brethren's 



186 



THE MORAVIAN MANUAL. 



Unity, on the occasion of making known the abolition 
of this office, that Jesus only is the Chief Shepherd 
and Head of the Church. 

These Memorial Days are generally noticed in the 
public services of the evening, or of the Lord's Day 
next following. In many churches, however, the 
13th of August and the 13th of November, are cele- 
brated as solemn festivals. As a general thing, each 
church also observes the Anniversary Day of its 
organization ; and this celebration is denominated its 
u Congregation Festival." 

THE RITUAL. 

The Church Litany. 

The public services of the Lord's day begin with 
the Litany, which is used, in several languages, in all 
the churches of the Unity, including those of the 
foreign mission field. In the Continental Province, 
a separate meeting is held at nine o'clock in the 
morning, when the prayers of the Litany are read ; 
in the American Province, the Litany is generally 
prayed in connection with the morning preaching, as 
follows : 

*Lord, have mercy upon us. 

Christ, have mercy upon us. 

Lord, have mercy upon us. 

Christ 7 hear us. 

Lord, Lord Grod, merciful and gracious, long-suffering 

* In all the forms of Ritual given in this chapter, the lines in 
italics are responses on the part of the congregation. 



WORSHIP. 



137 



and abundant in goodness and truth, keeping mercy for 
thousands, forgiving iniquity, and transgression, and sin^ 
and that will by no means clear the guilty ; (Exod. xxxiv 
6, 7.) _ 

Incline thine ear and hear : for we do not present om 
supplications before thee for our righteousnesses, but foi 
thy great mercies. (Daniel ix. 18.) 

Lord God, our Father which art in heaven, 
Hallowed be thy name ; thy kingdom come ; thy will It 
done in earth, as it is in heaven; give us this day our 
daily bread; and forgive us our trespasses, as we forgive 
them that trespass against us ; and lead us not into temp- 
tation, but deliver us from evil ; for thine is the king- 
dom, and the power, and the glory, for ever and ever : 
Amen. 

Lord God, Son, thou Saviour of the world. 
Be gracious unto us. 
Lord God, Holy Ghost, 
Abide with us forever. 

Most holy blessed Teinitt. 
We praise thee to eternity. 

Thou Lame once slain, our God and Lord, 
To needy prayers thine ear afford, 
And on us all have mercy. 

From coldness to thy merits and death, 

From error and misunderstanding, 

From the loss of our glory in thee, 

From the unhappy desire of becoming great, 

From self-complacency, 

From untimely projects, 

From needless perplexity, 

From the murdering spirit and devices of Satan ; 



138 



THE MORAVIAN MANUAL. 



From the influence of the spirit of this world, 
From hypocrisy and fanaticism, 
From the deceitfulness of sin, 
From all sin, 

Preserve us, gracious Lord and God. 
By all the merits of thy life, 
By thy human birth and circumcision, 
By thy obedience, diligence, and faithfulness, 
By thy humility, meekness, and patience, 
By thy extreme poverty, 
By thy holy baptism, 

By thy watching, fasting, and temptations, 

By thy griefs and sorrows, 

By thy prayers and tears, 

By thy having been despised and rejected, 

Bless and comfort as, gracious Lord and God. 
By thine agony and bloody sweat, 
By thy bonds and scourgings, 
By thy crown of thorns, 
By thy cross and passion, 
By thy sacred wounds and precious blood, 
By thy dying words, 
By thy atoning death, 
By thy rest in the grave, 
By thy glorious resurrection and ascension, 
By thy sitting at the right hand of God, 
By thy sending the Holy Grhost, 
By thy prevailing intercession, 
By the holy sacraments, 
By thy divine presence, (Matt, xxviii. 20.) 
By thy coming again to thy church on earth, or our 
being called home to thee, 

Bless and comfort us, gracious Lord and God. 



WORSHIP. 



139 



We humbly pray with one accord, 
Remember us, most gracious Lord ; 
Think on thy sufferings, wounds, and cross, 
And how by death thou savedst us ; 
For this is all our hope and plea, 
In time and in eternity. 

We poor sinners pray : 

Hear us, gracious Lord and God. 

Rule and lead the holy Christian church; 
\ Increase the knowledge of the mystery of Christ, and 
diminish misapprehensions ; 

Make the word of the cross universal among those who 
are called by thy name ; 

Unite all the children of God in one spirit ; (John 
xi. 52.) 

Abide their only Shepherd, High-priest and Saviour ; 
Send faithful laborers into thy harvest; (Matt. ix. 38.) 
Give spirit and power to preach thy word ; 
Preserve unto us the word of reconciliation till the end 
of days; 

And through the Holy Ghost, daily glorify the merits 
of thy life, sufferings, and death : 

Hear us, gracious Lord and God. 

Prevent or destroy all designs and schemes of Satan, 
and defend us against his accusation ; (Rev. xii. 10.) 

For the sake of that peace which we have with thee, 
may we, as much as lieth in . us, live peaceably with all 
men ; (Rom. xii. 18.) 

Grant us to bless them that curse us, and to do good to 
them that hate us ; (Matt. v. 44.) 

Have mercy upon our slanderers and persecutors, and 
lay not this sin to their charge ; (Acts vii. 60.) 



140 



THE MORAVIAN MANUAL. 



Hinder all schisms and offences ; 
Put far from thy people all deceivers and seducers; 
Bring back those who have erred, or have been seduced; 
Grant love and unity to all our congregations : 

Hear us, gracious Lord and God. 
Thou Light and Desire of all nations; (Matt. iv. 16; 
Hag. ii. 7.) 

Watch over thy messengers both by land and sea; 

Prosper the endeavors of all thy servants, to spread thy 
gospel among heathen nations; 

Accompany the word of their testimony concerning thy 
atonement, with demonstration of the Spirit and of power; 
(1 Cor. ii. 4.) 

Bless our and all other Christian congregations gathered 
from among the heathen; 

Keep them as the apple of thine eye ; (Deut. xxxii. 10.) 

Have mercy on thy ancient covenant-people, the Jews ; 
deliver them from their blindness; (Rom. xi. 25, 26.) 

And bring all nations to the saving knowledge of thee : 
Hear us, gracious Lord and God. 

0 praise the Lord, all ye heathen : 
Praise Him, all ye Nations. 

Give to thy people open doors to preach the gospel, and 
set them to thy praise on earth; (Rev. iii. 8.) 

Grant to all bishops and ministers of the church sound- 
ness of doctrine and holiness of life, and preserve them 
therein; (Tit. i. 7, ii. 1.) 

Help all elders to rule well, especially those who labor 
in the word and doctrine; that they may feed thy church, 
which thou hast purchased with thine own blood : (1 Tim. 
v. 17; Acts xx. 23.) 

Hear ?/s, gracious Lord and God . 



WORSHIP. 



141 



Watch graciously over all governments, and hear our 
intercessions for them ; (1 Tim. ii. 1, 2.) 

Grant and preserve unto them thoughts of peace and 
concord ; 

We beseech thee especially, to pour down thy blessings 
in a plentiful manner upon the President of the United 
States, and the Governors of the individual States of the 
Union; upon both Houses of Congress, and the respective 
State Legislatures, whenever assembled. Direct and pros- 
per all their councils and undertakings to the promotion of 
thy glory, the propagation of the gospel, and the safety 
and welfare of this country. 

Guide and protect the magistrates of the land wherein 
we dwell, and all that are put in authority ; and grant us 
to lead under them a quiet and peaceable life, in all godli- 
ness and honesty : (1 Tim. ii. 2.) 

Hear us, gracious Lord and God. 

Teach us to submit ourselves to every ordinance of man 
for thy sake \ and to seek the peace of the places where we 
dwell; (1 Pet. ii. 13; Jer. xxix. 7.) 

Grant them blessing and prosperity ; 

Prevent war, and the effusion of human blood ; 

Preserve the land from distress by fire and water, hail 
and tempest, plague, pestilence, and famine ; 

Let the earth be like a field which the Lord blesseth ; 

Give peace and salvation, 0 God, to this land, and to all 
that dwell therein : 

Hear us, gracious Lord and God. 

TO BE PRAYED IN TIME OF WAR. 

[Grant, O Lord, unto the President of the United 
States, in these times of danger, thy gracious counsel, 



142 



THE MORAVIAN MANUAL. 



that in all things he may approve himself the father of the 
people ; 

Be thou the gracious Protector of these States, and of 
our fellow-citizens in all parts of the world ; 

Turn the hearts of our enemies; defeat every evil 
design against us ; and continue to show thy tender mercy 
unto these United States, as thou hast done in the days past ; 

Cause us to bow down before thee, to confess our sins, 
and to acknowledge with contrite hearts, that it is of thy 
mercies that we are not consumed; (Lum. iii. 22.) 

Stop in thy tender mercy the effusion of human blood, 
and make discord and wars to cease ; 

To this end, put into the hearts of the rulers of the 
nations thoughts of peace, that we may see it soon estab- 
lished, to the glory of thy name : 

Hear as, gracious Lord and God.~] 

Promote, we pray, thy servants' good, 
Redeemed with thy most precious blood; 
Among thy saints make us ascend 
To glory that shall never end ; 
0 Lord, have mercy on us all, 
Have mercy on us when we call : 
Lord, we have put our trust in thee, 
Confounded let us never be ; Amen. 

Supply, 0 Lord, we pray thee, all the wants of thy 
Church : 

Let all things be conducted among us in such a manner, 
that we provide things honest, not only in the sight of the 
Lord, but also in the sight of men; (2 Cor. viii. 21.) 
Bless the sweat of the brow, and faithfulness in business : 
Let none entangle himself with the affairs of this life; 
(2 Tim. ii. 4.) 



WORSHIP. 



143 



But may all our labor of body and mind be hallowed 
unto thee : 

Hear us, gracious Lord and God. 

0 thou Preserver of men, (Job vii. 20.) 

Send help to all that are in distress or danger; 

Strengthen and uphold those who suffer bonds and per- 
secution for the sake of the gospel; (Heb. xiii. 3.) 

Defend and provide for fatherless children and widows, 
and all who are desolate and oppressed; (Ps. lxviii. 5.) 

Be the support of the aged; (Is. xlvi. 4.) 

Make the bed of the sick, and, in the midst of suffering, 
let them feel that thou lovest them; (Ps. xli. 3.) 

And when thou takest away men's breath, that they 
die, then remember, that thou hast died, not for our sins 
only, but also for the sins of the whole world; (1 John ii. 
2; Rom. v. 18.) 

Hear us, gracious Lord and God. 

0 Lord, thou who art over all, God blessed for ever, 
(Rom. ix. 5.) 

Be the Saviour of all men; (1 Tim. iv. 10.) 

Yea, have mercy on thy whole creation ; (Rom. viii. 19, 
22 ) 

For thou earnest, by thyself to reconcile all things unto 
God, whether things in earth, or things in heaven; (Col. 
i. 20; Eph. ii. 16.) 

Hear us, gracious Lord and God. 

Thou, Saviour of thy body, the church, (Eph. v. 23.) 

Bless, sanctify, and preserve every member, through the 
truth; (John xvii. 17.) 

Grant that each, in every age and station, may enjoy the 
powerful and sanctifying merits of thy holy humanity ; 
and make us chaste before thee in soul and body ; 



144 



THE MORAVIAN MANUAL, 



Let our children be brought up in thy nurture and 
admonition; (Eph. vi. 4.) 

Pour out thy Holy Spirit on all thy servants and hand- 
maids : (Acts ii. 18.) 

Purify our souls in obeying the truth, through the 
Spirit unto unfeigned love of the brethren : (1 Pet. i. 22.) 
Hear us, gracious Lord and God. 

Keep us in everlasting fellowship with the church tri- 
umphant, and let us rest together in thy presence from 
our labors : 

Hear us, gracious Lord and God. 
0 Christ, almighty God, 

Have mercy upon us. 
0 thou Lamb of God, which takest away the sin of the 
world, (John i. 29.) 

Own us to be thine. 
0 thou Lamb of God, which takest away the sin of the 
world, 

Be joyful over us. 
0 thou Lamb of God which takest away the sin of the 
world, 

Leave thy peace with us. 
0 Christ, hear us. 
Lord, have mercy upon us. 
Christ, have mercy upon us. 
Lord, have mercy upon us. 

DOXOLOGY— TO BE USED ON FESTAL OCCASIONS. 

Unto the Lamb that was slain, (Rev. v. 12.) 

And hath redeemed us out of all nations of the earth : 
(Rev. v. 9 ) 

Unto the Lord who purchased our souls for himself: 

(Acts xx. 28.) 



WORSHIP. 



145 



Unto that Friend who loved us, — and icashed us from 
our sins in his own blood: (Rev. i. 5.) 

Who died for us once, (Rom. vi. 10, 11; 2 Cor. v. 15.) 

That we might die unto sin ; (1 Pet. ii. 24.) 
Who rose for us, 

That toe also might rise ; (1 Cor. xv.) 
Who ascended for us into heaven, 
To prepare a place for us ; (John xiv. 2, 3.) 
Choir. And to whom are subjected the angels, and 
powers, and dominions ; (1 Pet. iii. 22.) 
To him be glory at all times, 

In the church that ivaiteth for him,— and in that 
which is around him, 

Choir. From everlasting to everlasting : Amen. 

Min. Little children, abide in him • that when he 
shall appear, we may have confidence, and not be ashamed 
before him at his coming. (1 John ii. 28.) 

In none but him alone I trust for ever, 
In him, my Saviour. 

The Lord bless thee, and keep thee ; 

The Lord make his face shine upon thee, and be gra- 
cious unto thee ; 

The Lord lift up his countenance upon thee, and give 
thee peace : 

In the name of Jesus: Amen. 



THE MINISTRATION OF BAPTISM TO INFANTS. 

Baptism is to be administered with befitting 
solemnity, ordinarily in a public meeting of the con- 
gregation, which the children especially should at- 
tend. After the singing of a suitable hymn, and a 



146 



THE MORAVIAN MANUAL. 



short discourse, treating of the nature of baptism, 
and the obligations of parents presenting their chil- 
dren to be baptized, the congregation rises, and 
unites with the officiating minister in the following 
petitions : 

Christ, thou Lamb of God, which takest away the sin 
of the world, 

Leave thy peace with us: Amen. 

By thy holy sacraments, 

Bless us, gracious Lord and God. 

Baptism is the answer of a good conscience towards 
God, who hath saved us by the washing of regeneration 
and renewing of the Holy Ghost, which is shed on us 
abundantly through Jesus Christ our Saviour. 

Children, also, may be made partakers of this grace 3 

For Christ hath said, Suffer little children to come unto 
me, and forbid them not, for of such is the kingdom of 
heaven. 

An infant we present to thee. 

As thy redeemed property, 
And thee most fervently entreat, 

Thyself this child to consecrate 
By baptism, and its soul to bless, 

Out of the fulness of thy grace. 

(The child having been brought in, the minister offers up a 
prayer.) 

Ye who are baptized into Christ Jesus, how were ye 
baptized ? 

Into his death. 

N. N., into the death of Jesus I baptize thee, in the 
name of the Father, and of the Son, and of the Holy Ghost. 



WORSHIP. 



147 



(During the imposition of hands the minister continues :) 
Now art thou buried with him by baptism into his 
death; 

In the name of Jesus : Amen. 

Now therefore live, yet not thou, but Christ live in 
thee ; and the life which thou now livest in the flesh, live 
by the faith of the Son of God, who loved thee, and gave 
himself for thee. 

This grant according to thy word, 
Through Jesus Christ our only Lord, 
0, Father, Son, and Spirit. 

The Lord bless thee, and keep thee ; 

The Lord make his face shine upon thee, and be gra- 
cious unto thee ; 

The Lord lift up his countenance upon thee, and give 
thee peace; 

In the name of Jesus : Amen. 

A second Litany, to be used at the baptism of 
children, may be found in the first part of the Hymn 
Book, pages xviii. xix. 

THE MINISTRATION OF BAPTISM TO ADULTS. 

By the administration of Baptism, in the case of 
an adult, the person baptized is admitted to the com- 
municant congregation. This sacrament, except 
illness prevents it, is always administered in a public 
meeting. The service begins with the following 
hymn : 

Christ, the almighty Son of God, 
Took on him human flesh and blood, 
And willingly gave up his breath 
To save us from eternal death. 



118 



THE MORAVIAN MANUAL. 



Praise to the Father and the Son, 
And Holy Spirit, Three in One, 
That we're from condemnation free'd, 
Since Christ our ransom fully paid. 

[After a short discourse by the minister, follow these petitions :] 
Lord God, our Father, which art in heaven, 
Hallowed be thy name ; thy kingdom come ; thy will be 
done in earth as it is in heaven ; give us this day our daily 
bread ; and forgive as our trespasses, as ice forgive them 
that trespass against us ; and lead us not into temptation, 
but deliver us from evil: for thine is the kingdom, and 
the power, and the glory, for ever and ever : Amen. 
Lord God, Son, thou Saviour of the world, 
Be gracious unto us. 
Lord God, Holy Ghost, 
Abide with us forever. 

Thou Lamb once slain, our God and Lord, 
To needy prayers thine ear afford, 
And on us all have mercy. 

By thy divine presence, 
By thy holy sacraments, 

Bless us, gracious Lord and God. 

[Then the minister puts the following questions to the candi- 
date for baptism :] 

Dost thou believe in God the Father, almighty Maker 
and Preserver of heaven and earth ? 
Answer. I do. 

Dost thou believe in J esus Christ, the only begotten Son 
of God, our Lord, who loved us, and gave himself for us ? 
Answer. I do. 

Dost thou believe in the Holy Ghost, the holy Christian 



WORSHIP. 



149 



church, the forgiveness of sins, the resurrection of the 
body, and the life everlasting? 
Answer. I do. 

Dost thou believe that thou art a sinful creature, deserv- 
ing of wrath and eternal punishment ? 
Answer. I verily believe it. 

Dost thou believe that Jesus Christ is thy Lord, who 
redeemed thee, a lost and undone human creature, from 
sin, from death, and from the power of the devil, with his 
innocent suffering and dying, and with his holy and precious 
blood? 

Answer. 1 verily believe it. 

Dost thou in this faith desire to be baptized into the 
death of Jesus, to be washed from thy sins, and to be 
embodied into the congregation of the faithful ? 

Answer. This is my sincere desire. 

Dost thou in this faith renounce the service of sin and 
Satan, and determine to live under Christ in his kingdom, 
and serve him in holiness and righteousness all the days of 
thy life ? 

Answer. / do most heartily, in the strength of Jesns 
Christy my Lord, and of his Holy Spirit. 

Unto him, 0 Lamb of God, — Open thy salvation's treasure 

In rich measure ; — graciously his sins forgive, 

Him receive, — Grant him peace and consolation ; 

Join him to thy congregation,— As the purchase of thy death. 

The water flowing from thy side, 
Which by the spear was open'd wide, 
Be now his bath ; thy precious blood 
Cleanse him, and bring him nigh to God. 

[The candidate for baptism kneeling, the minister offers up a 
prayer.] 



150 



THE MORAVIAN MANUAL. 



Ye who are baptized into Christ Jesus, how were ye 
baptized ? 

Into his death. 

N. N., into the death of Jesus I baptize thee, in the 
name of the Father, and of the Son, and of the Holy 
Ghost. 

[During the imposition of hands, the minister continues :] 
Now art thou washed, justified and sanctified by the 
blood of Christ: therefore live, yet not thou, but Christ 
live in thee; and the life, which thou now livest in the 
flesh, live by the faith of the Son of God, who loved thee, 
and gave himself for thee. 

Amen, Hallelujah, Hallelujah, 
Amen, Hallelujah. 

[Then, the congregation kneeling, the following verses may be 
sung:] 

May Christ thee sanctify and bless, 
His Spirit's seal on thee impress j 
His body, torn with many a wound, 
Preserve thy soul and body sound. 

The Father, Son, and Holy Ghost, 
Will thee protect, we humbly trust. 

The Lord bless thee and keep thee ; 

The Lord make his face shine upon thee, and be 
gracious unto thee ; 

The Lord lift up his countenance upon thee, and give 
thee peace. 

In the name of Jesus : Amen. 



There is a particular service for the baptism of 
adults from the heathen. See first part of the Hymn 
Book, pages xxii.-xxiv. 



WORSHIP. 



151 



THE ORDER FOR THE ADMINISTRATION OF THE LORD'S 
SUPPER. 

[The service is opened by singing verses expressive of penitence 
and contrition of heart, after which a prayer for absolution is 
offered up. The congregation rising, a verse is sung, and the 
bread is consecrated by pronouncing the words of institution :] 

" Our Lord Jesus Christ, the same night in which he was 
betrayed, took bread, and when he had given thanks, he 
brake it, and gave it to his disciples, and said : Take, eat : 
this is my body, which is given for you. This do in remem- 
brance of me." 

[The consecrated bread is then distributed by the minister and 
his assistants among the communicants, during the singing of 
hymns, treating principally of the sufferings and death of our Lord. 
After all the communicants have received the bread, the minister 
repeats the words :] 

Our Lord Jesus Christ said, "Take, eat: this is my 
body, which is given for you/' 

[The congregation partake altogether, kneeling either in silent 
prayer, or while a verse is sung, expressive of the solemn act. 
The congregation rising, verses of thanksgiving are sung, after 
which the minister consecrates the wine by pronouncing the 
words :] 

" After the same manner also our Lord Jesus Christ 
took the cup, when he had supped, gave thanks, and gave 
it to them saying : Drink ye all of it : this is my blood, 
the blood of the New Testament, which is shed for you and 
for many, for the remission of sins. This do ye, as oft as 
ye drink it, in remembrance of me." 

[The minister then partaking of the consecrated cup, delivers it 
to his assistants, by whom it is administered to the congregation ; 



152 



THE MORAVIAN MANUAL. 



during which time hymns are sung, treating of the remission of sins 
in the blood of Jesus, and of its healing and sanctifying power. 

The service is continued with hymns, treating of brotherly love, 
communion with Christ, and thankfulness for his incarnation, 
passion, and death, and concluded with the blessing.] 

THE RITE OF CONFIRMATION. 

Persons baptized in their infancy, are solemnly 
confirmed in their baptismal covenant previous to 
reception into the communicant congregation. The 
order of services in administering the rite, is the 
following : 

[After singing suitable hymns, the minister delivers a discourse 
to the congregation, and closes with an address to the candidates 
for confirmation. Then he proceeds to put to them the following 
questions :] 

1. Do you believe in your heart, and confess with your 
mouth, the divine truths of the Holy Scriptures ) will you 
abide by them, as the rule of your conduct in life, and the 
ground of your hope in death ? 

Answer. Yes. 

2. Are you now prepared, as in the presence of God the 
omniscient, and of this congregation, solemnly to renew 
and confirm your baptismal covenant, and to seal it in the 
holy supper ? 

Answer. lam. 

3. Do you believe in God the Father, Son and Holy 
Ghost, in whose name you have been baptized, and do you 
look for remission of your sins and acceptance with God, 
solely through his mercy, and the all-sufficient merits of 
our Lord Jesus Christ ? 

Answer. Yes, hy the (/race of God. 



WORSHIP. 



153 



4. Do you solemnly promise, anew, with a true heart and 
full purpose of soul, to renounce the world and sin, and to 
cleave with all your mind and strength to Christ your 
Saviour; by keeping his commandments, to fulfil your 
duties towards God and your neighbor, and thus in word 
and deed to honor and glorify your blessed Redeemer ? 

Answer. Yes, God helping me. 

[The candidates having answered these questions, kneel down, 
and the minister imparts to each the blessing of confirmation, with 
imposition of hands, pronouncing at the same time a text of 
Scripture, such as :] 

" The very God of peace sanctify you wholly ; and I 
pray God your whole spirit, and soul, and body, be 
preserved blameless unto the coming of our Lord Jesus 
Christ." (1 Thess. v. 23.) 

Or, " Now the God of peace, that brought again from 
the dead our Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant, make you 
perfect in every good work to do his will, working in you 
that which is well-pleasing in his sight, through Jesus 
Christ." (Heb. xiii. 20, 21.)' 

[After this the minister adds :] 
* The Lord bless thee, and keep thee ; 

The Lord make his face shine upon thee, and be gracious 
unto thee ; 

The Lord lift up his countenance upon thee, and giv.) 
thee peace ; 

In the name of Jesus : Amen. 

[All then kneel down, and the persons confirmed are commended 
in prayer to the Lord. The service is concluded with a hymn. 

All candidates for confirmation are, previous to it, carefully 
instructed by the minister in the doctrines of Christianity, with a 



154 



THE MORAVIAN MANUAL. 



particular reference to the Lord's Supper, of which they are invited 
to partake at the next celebration of this holy ordinance, subse- 
quent to their confirmation.] 



THE RITE OF ORDINATION. 

[The service being opened by the singing of the hymn : Come, 
Holy Ghost, come Lord our God, &c, or some other suitable verses, 
the Bishop addresses the congregation in an appropriate discourse, 
ending with a charge to the candidate (or candidates) for ordi- 
nation, after which he offers up a prayer, imploring the blessing 
of God upon the solemn transaction, and commending the candi- 
date (or candidates) to his grace, that he may be endowed with 
power, and unction, and the influences of the Holy Ghost, for 
preaching the word of God, administering the holy sacraments, 
and for doing all those things which shall be committed unto him 
for the promotion of the spiritual edification of the church. The 
Bishop then proceeds to ordain the candidate (or candidates) with 
imposition of hands, pronouncing the following or similar 
words :] 

I ordain (consecrate) thee, N. N. ; to be a Deacon 
(Presbyter) (Bishop) of the church of the United Brethren 
in the name of the Father; and of the Son, and of the 
Holy Ghost : The Lord bless thee, and keep thee ; The 
Lord make his face shine upon thee, and be gracious unto 
thee ; The Lord lift up his countenance upon thee, and give 
thee peace : In the name of Jesus : Amen. 

[The Bishop having returned to his place, kneels down with the 
whole congregation, all worshipping in silent devotion : and after 
a suitable pause, one of the following Doxologies is sung by the 
choir, the congregation joining in the Amen, Hallelujah. 

The service is concluded with a short hymn, and the Bishop 
pronouncing the New Testament blessing. 

N. B. At the consecration of Bishops, two, or three Bishops 
generally assist. • 



WORSHIP. 



155 



DOXOLOGIES. 

(a) To be used at the ordination of Deacons. 

Glory be to thy most meritorious Ministry, 

0 thou Servant of the true tabernacle, 

Who did not come to be ministered unto, 

But to minister. 

Amen, Hallelujah, Hallelujah, 

Amen, Hallelujah. 

(b) To be used a<5 the Ordination of Presbyters. 
Glory be to thy most holy Priesthood, 
Christ, thou Lamb of God ; 
Thou who wast slain for us ; 

Who by one offering hast perfected for ever them that 
are sanctified. 

Amen, Hallelujah, Hallelujah, 
Amen, Hallelujah. 

(c)' To be used at the Consecration of Bishops. 

Glory be to the Shepherd and Bishop of our souls. 

The great Shepherd of the sheep, through the blood of 
the everlasting covenant; 

Glory and obedience be unto God the Holy Ghost, our 
Guide and Comforter ; 

Glory and adoration be to the Father of our Lord 
Jesus Christ, 

Who is the Father of all who are called children on 
earth and in heaven. 

0 might each pulse thansgiving beat, 
And every breath His praise repeat. 

Amen, Hallelujah, Hallelujah, 

Amen, Ha lleluja h . 



156 



THE MORAVIAN MANUAL. 



THE FORM OF SOLEMNIZATION OF MATRIMONY. 
[The Minister says :] 

Dearly Beloved : We are here assembled in the presence 
of God and this congregation, (company,) to join together 
this man, N. N., and this woman, N. N., in holy matri- 
mony, which is declared by the Apostle to be honorable 
among all men; and, therefore, is not by any to be entered 
into unadvisedly or lightly, but reverently, discreetly, and 
in the fear of God. In this holy estate, these two persons 
are now to be united. 

In holy writ we are taught : 

That matrimony was instituted by God himself, and is, 
therefore, an holy estate ; 

That, according to the ordinance of God, a man and his 
wife shall be one flesh ; 

That what God hath joined together, man may not put 
asunder ; 

That, under the New Covenant, the married state hath 
been sanctified, to be an emblem of Christ and his 
church ; 

That the husband, as the head of the wife, should love 
her, even as Christ also loved the church ; aocl that the 
wife be subject to her own husband in the Lord, as the 
church is subject unto Christ; 

That, in consequence, Christians thus united together, 
should love one another, as one in the Lord, be faithful one 
to the other, assist each other mutually, and never forsake 
one another. Loving God, our Saviour, above all things, 
whatsoever they do, in word or deed, they should do all to 
the glory of God, and in the name of Jesus Christ. 

Premising that there is no impediment to prevent your 
being lawfully joined together in wedlock, according to the 



WORSHIP. 



157 



word of God, and the laws of this country, I now ask thee, 
N. N., 

Wilt thou have this woman, N. N., here present, to thy 
wedded wife, to live together after God's ordinance, in the 
holy estate of matrimony ? Wilt thou love her, honor her, 
and care for her; and, through the grace of God, approve 
thyself unto her, in every respect, as a faithful Christian 
husband, so long as ye both shall live ? 

Answer. Yes. 

In like manner, I now ask thee, N. N., 

Wilt thou have this man, N. N. ; here present, to thy 
wedded husband, to live together, after God's ordinance, 
in the holy estate of matrimony? Wilt thou love him, 
honor him, and be subject unto him in the Lord; and 
through the grace of God, approve thyself unto him, in 
every respect, as a faithful Christian wife, so long as ye 
both shall live ? 

Answer. Yes. 

For as much, then, as ye have thus consented to live 
together in holy wedlock, and have witnessed the same 
before God and this congregation (company,) we exhort 
you, that ye enter upon the estate of matrimony in the 
name of the Lord, and that ye live therein according to 
the precepts of his holy word. 

To this end, we now unite with you, in imploring his 
divine aid and blessing, and the guidance and sanctification 
of his good Spirit. 

Let us pray : 

0 Lord, our God ! who thyself has instituted and blessed 
the estate of matrimony, sanctifying the same, under the 
new Covenant, to be an emblem of Christ and his church, 
we beseech thee, graciously to look upon these two persons, 

8 



158 



THE MORAVIAN MANUAL. 



who are about to be united in holy wedlock. Grant, that 
they may enter upon, and continue in this estate, in thy 
name. Replenish their hearts with thy love, and enable 
them to be faithful one to the other, and thus to live to- 
gether in perfect love and peace. Sanctify and bless their 
union; vouchsafe unto them the guidance of thy holy Spirit, 
and teach them to do that, which is well pleasing in thy 
sight, through Jesus Christ, our Lord. Amen. 

[Here the minister joins their right hands.] 
In the name of God, the Father, the Son, and the Holy 
Ghost, ye are now joined together, to live in holy wedlock, 
as husband and wife. Receive ye the blessing of the 
Lord : 

The Lord bless you, and keep you ; 
The Lord make his face shine upon you, and be gracious 
unto you ; 

The Lord lift up his countenance upon you, and give 
you peace : Amen. 



THE ORDER OF THE BURIAL OF THE DEAD. 

When the funeral procession has reached the grave, the corpse 
is placed aside of it, and the minister says : 

Lord, have mercy upon us. 

Christy have mercy upon us. 

Lord, have mercy upon us. 

Christ, hear us. 
Lord God our Father which art in heaven, 

Hallowed he thy name ; thy Mngdom come ; thy toil! he 
done in earth, as it is in heaven : give us this day our daily 
hread; and forgive us our trespasses, as we forgive them 
that trespass against us; and lead us not into temptation ; 



WORSHIP. 



159 



but deliver us from evil: for thine is the kingdom, and 
the power, and the glory, for ever and ever: Amen. 

Lord God, Son, thou Saviour of the world, 
Be gracious unto us. 

By thy human birth, 

By thy prayers and tears, 

By all the troubles of thy life, 

By the grief and anguish of thy soul, 

By thine agony and bloody sweat, 

By thy bonds and scourgings, 

By thy crown of thorns, 

By thine ignominious crucifixion, 

By thy sacred wounds and precious blood, 

By thy atoning death, 

By thy rest in the grave, 

By thy glorious resurrection and ascension, 

By thy sitting at the right hand of God, 

By thy divine presence, 

By thy coming again to thy church on earth, or our 
being called home to thee, 

Bless and comfort us, gracious Lord and God. 
Lord God, Holy Ghost, 
Abide with us for ever. 

I am the Resurrection and the Life, saith the Lord; he 
that believeth in me, though he were dead, yet shall he 
live. And whosoever liveth and believeth in me shall 
never die. 

Therefore, blessed are the dead which die in the Lord 
from henceforth ; yea, saith the Spirit, that they may rest 
from their labors. 

0 death, where is thy sting ? 0 grave, where is thy 
victory? The sting of death is sin, and the strength of 



160 THE MORAVIAN MANUAL. 

sin is the law : but thanks be to God, which giveth us the 
victory through our Lord Jesus Christ. Amen. 

Now to the earth let these remains, 

In hope committed be ; 
Until the body chang'd attains 

To immortality. 

[During the singing of this verse, the corpse is committed to 
the grave.] 

We poor sinners pray. 

Hear us, gracious Lord and God ; 

And keep us in everlasting fellowship with the church 
triumphant, and let us rest together in thy presence from 
our labors. Amen. 

None of us liveth to himself, and no man dieth to him- 
self; for whether we live, we live unto the Lord, and 
whether we die, we die unto the Lord; whether we live 
therefore or die, we are the Lord's : for to this end Christ 
both died, and rose, and revived, that he might be Lord 
both of the dead and living. 

Blessed and holy is he that hath part in the first resur- 
rection : on such the second death hath no power, but 
they shall be priests of God and of Christ. 

Glory be to Him who is the Resurrection and the Life, 
who quickeneth us, while in this dying state, and after we 
have obtained the true life, doth not suffer us to die any 
more. 

Glory be to Him in the church which waiteth for Him, 
and in that which is around Him, for ever and ever. 
Amen. 

The Saviour's blood and righteousness, 
My beauty is, my glorious dress; 
Thus well array'd I need not fear, 
When in his presence I appear. 



WORSHIP. 



161 



The grace of our Lord Jesus Christ, the Love of God, 
and the Communion of the Holy Ghost, be with us all, 
Amen. 

A second Burial-Litany may be found in the first 
part of the Hymn Book* pages xxxi. and xxxii. 



Prayer Meetings. — The Monthly Concert for 
Prayer, on the first Monday of the month, is held in 
all the Provinces, on which occasion, in fellowship 
with many other children of God, the work of the 
Lord in heathen lands is particularly made the sub- 
ject of supplications. Besides this stated service, 
other prayer meetings are frequently held, and con- 
ducted in various ways in the different Provinces and 
churches. 

PECULIAR SERVICES. 

Love-Feasts. — Love-Feasts, which are derived from 
the Agapse of the apostolical church, are celebrated 
on various occasions, generally in connection with a 
solemn festival, or preparatory to the Holy Com- 
munion. The service consists in singing hymns and 
anthems, alternately, by the choir and congregation. 
Printed odes are often used, prepared expressly for 
the occasion. In the course of the service a simple 
meal of biscuit and coffee or tea, is served, of which 
the congregation partake together. In some churches 
the Love-Feast concludes with an address by the 
minister. 

Liturgical Services. — These are either so called 



162 



THE MORAVIAN MANUAL. 



" Liturgies," or " Singing-Meetings." On occasion 
of the former, a printed collection of hymns and 
anthems of praise is used, which are sung or chanted, 
alternately, by the minister, choir and congregation. 
The latter are conducted as follows : the minister 
selects a number of verses from different hymns, in 
such a manner that the whole series sets forth a con- 
nected view of some devotional subject ; so that the 
congregation, while singing, may feel as deep an 
interest in it, and contemplate it as directly as though 
listening to a discourse. They are thus " speaking 
to themselves in psalms, and hymns, and spiritual 
songs, singing and making melody in their hearts to 
the Lord." (Ephes. v. 18, 19.) These Liturgical 
Services, which are very edifying, are confined, in 
the American Province, almost exclusively to Ger- 
man churches. 

Services on Christmas Eve and New Years Eve. — 
On Christmas Eve a solemn service is held, comme- 
morating the birth of Christ. The narrative of the 
event is read from the gospels ; hymns and anthems 
are sung by the choir and congregation ; an address 
is delivered ; and prayers are offered up. On New 
Year's Eve there are generally two services. The 
first, in some congregations, is a Love-Feast ; in 
others it is devoted to the reading of the Pastor's 
Annual Report. The second service begins half an 
hour before midnight. On this occasion the minister 
delivers a suitable discourse, and continues speaking 
until precisely at twelve o'clock, the organ, accom- 



WORSHIP. 



163 



panied by a corps of trombonists, peals forth in its 
loudest notes, announcing the New Year ; the con- 
gregation rising at the same time, and singing the 
following hymn of thanksgiving : — 

Now let us praise the Lord 

With body, soul, aud spirit ; 
Who doth such woudrous things, 

Beyond our sense and merit : 
Who from our mother's womb, 

And earliest infancy, 
Hath done great things for us ; 

Praise him eternally. 

0, gracious God, bestow 

On us, while here remaining, 
An ever cheerful mind ; 

Thy peace be ever reigning. 
Preserve us in true faith, 

And Christian holiness ; 
That when we go from hence, 

We may behold thy face. 

Immediately afterward the congregation kneels in 
prayer, and the minister invokes the blessing of the 
Lord, for the new year, upon the authorities, minis- 
ters and congregations of the Moravian Church, the 
foreign missions, and all its other enterprises, the 
government of the country, the Church of Christ 
generally, in all its parts, and the whole world. 
Thereupon the Scripture texts, appointed in the 
Text Book of the church for the first day of the new 
year, are read, and the service is concluded with a 
hymn and the benediction. 

Services of the Passion Week and Easter Festival. — 
The Passion Week, beginning with the Saturday be- 



/ 



164 THE MORAVIAN MANUAL. 

fore Palm Sunday, and extending to the following 
Saturday, is observed in a peculiarly solemn manner. 
In the evening of the first Saturday, a series of ser- 
vices commence, which are continued throughout the 
week, and have for their object the commemoration 
of the events in the history of the last days of the 
Son of Man, from the time when Jesus was anointed 
"for his burial," by Mary, at Bethany, to the day 
on which his body was laid in the tomb. In order to 
this commemoration, the history is read from a har- 
mony of the four Gospels, published by the Church. 
At appropriate passages the reading is varied by 
hymns relating to what has been read, or by chants 
and anthems of the choir ; at other passages prayer 
is offered up. On Palm Sunday the rite of Confir- 
mation is administered, and on Maundy Thursday 
evening the Holy Communion celebrated. Good 
Friday is distinguished by several services, conducted 
in the manner stated above ; and on the afternoon of 
the Saturday before Easter, a Love-Feast is cele- 
brated. At sunrise on Easter Sunday, the resur- 
rection of the Lord from the grave is commemorated 
by a solemn worship, on which occasion the Easter 
Morning Litany (see chapter on Doctrine) is used. 
This service, wherever it is practicable, takes place 
on the church burying-ground, to which the congre- 
gation moves in procession, preceded by a corps of 
trombonists and singers. 

The manner of observing the Passion Week is the 
same in all the Provinces and mission fields of the 
Unity. 



CHAPTER VII. 



DISCIPLINE. 



The Brethren of the Renewed Church, in accord- 
ance with the example of the apostolical churches, 
and of the Ancient Unitas Fratrum, established a 
Church Discipline at an early day of their history. 
This Discipline they considered of very great im- 
portance. When the Saxon government sent com- 
missioners to Herrnhut, in order to examine the 
doctrines and constitution of the congregation 
there, the Brethren declared their readiness to for- 
sake all they had, and go into other lands, if the 
free exercise of their Discipline were not conceded. 
Since that time the Discipline has continued un- 
changed in its fundamental principles. These are 
committed to the safe keeping of the General Synod, 
whose duty it is, through its Executive Board, to 
care for their observance in all parts of the Unity. 
At the same time, however, each Province, and each 
church in the same, as well as the Foreign Mission 
Provinces, all have respectively a Discipline of their 
own, based upon these fundamental principles. 

In this chapter the principles are given, as set 
forth in the " Synodal Results;" and then the more 
particular rules for the American Province. 

8* 



1G6 



THE MORAVIAN MANUAL. 



NATURE AND PURPOSE OF CHURCH DISCIPLINE. 

By the term Church Discipline, taken in its widest 
sense, the church understands a training of its mem- 
bers for their calling of grace. To effect this, one of 
the most important means is a faithful care of souls, 
on the part of pastors ; whose duty it is to visit the 
members of their congregations, encourage friendly 
intercourse with themselves, and minister to the spi- 
ritual necessities of every soul. In a more limited 
sense of the word. Church Discipline denotes the 
various degrees of brotherly correction which are 
employed, when affectionate admonitions prove fruit- 
less; according to the directions given in Matt, xviii. 
15, 17; 1 Cor. v. 11, 13; 1 Tim. vi. 3, 5 ; 2 John 
verse 10. 

The purpose of Church Discipline is a two-fold 
one. By it, in the first place, the Christian cha- 
racter of an entire congregation is to be strictly 
maintained ; and, in the second place, individual 
members are to be guarded from giving offence and 
falling into sin; to be kept in the way of righte- 
ous, sober and holy living ; and to be restored in the 
spirit of meekness, when any have departed from this 
way. 

EXERCISE OF CHURCH DISCIPLINE. 

1. In its widest signification, Church Discipline is 
exercised by means of the public proclamation of the 
Divine Word ; as well as by the mutual fraternal 



DISCIPLINE. 



167 



admonitions and warnings of the members of a con- 
gregation. Brotherly love precedes all discipline 
and constitutes its very source. The first object of 
this love must be the spiritual welfare of the mem- 
bers of a congregation. " If a man be overtaken in 
a fault, restore such an one in the spirit of meek- 
ness." (Gal. vi. 1.) Words spoken in kindness, 
even though they convey a reproof, may find, by the 
grace of God, access to the heart ;— then "thou hast 
gained thy brother." When transgressions occur, in 
a congregation, of such a nature that they ought to 
be reported to the Pastor, or his advisory Board or 
Committee, it becomes the duty of every member, 
who is acquainted with the circumstances, to render 
a timely exercise of discipline possible, by a candid 
and truthful communication. At the same time, 
every thing like tale-bearing or calumny, which are 
ranked in Scripture with heinous sins, is to be care- 
fully guarded against. In order to prove the truth 
of a charge, and especially when the individual 
accused denies it, the name of the informant must be 
given, and an opportunity afforded for both parties 
to meet in the presence of the Pastor. With such 
cases, the exercise of Church Discipline in the re- 
stricted sense begins. 

2. There are three degrees of Church Discipline 
understood in this sense. 

The first consists in reproof administered by the 
Pastor to those who have erred, in accordance with 
the duty which his office imposes upon him before the 



168 



THE MORAVIAN MANUAL. 



Lord. At such times he must admonish and rebuke 
with earnestness and fidelity, with humility and true 
affection. 

In the event of graver transgressions, especially 
when they have become open and manifest, the second 
degree of Church Discipline must be put in force. 
It consists in summoning the delinquent before the 
Board of Elders or the Standing Committee of a con- 
gregation, (see below,) in accordance with the in- 
junction of the Lord : "If thy brother will not hear 
thee, then take with thee one or two more, that in 
the presence of two or three witnesses, every word 
may be established." (Mat xviii. 16.) After having 
examined the delinquent, this Board, in connection 
with the Pastor, is to decide whether he shall be 
suspended from the Lord's Supper, or not. Such 
suspension may be resorted to in particular cases, 
instead of excommunication, even where open offence 
has been given by sinful practices ; but only if un- 
feigned repentance is manifested, and a real change 
of heart may be hoped for. 

The third and last degree of Church Discipline is 
excommunication. This is to be resorted to in case 
no change takes place after milder measures have 
been used, but the erring member continues in his 
evil ways, obstinately resisting the rules of the 
church, and proving a stumbling block to others ; 
and in the case of such as fall into gross sins, whereby 
the name of Christ is evil spoken of, according to 
the rule of the apostle : " put away from among you 



DISCIPLINE. 



169 



that wicked person/' (Cor. v. 13.) In exercising 
this and the second degree of discipline, compas- 
sionate love must prevail, but not personal considera- 
tions or a false tenderness. It becomes the solemn 
duty of the Board of Elders to proceed in every case 
with the utmost conscientiousness, impartially weigh- 
ing all circumstances, and earnestly praying for the 
guidance of the Holy Spirit. Cases of excommuni- 
cation are to be announced to the communicant con- 
gregation, at a suitable meeting. 

RE-ADMISSION. 

It is the province of the Board of Elders, in con- 
nection with the Pastor, to determine the time for 
the re-admission of such as have been suspended from 
the Lord's Supper, or excluded from the church ; and 
they must act in this matter with the greatest cir- 
cumspection. The state of heart of the candidate 
for re-admission, and not external considerations of 
any kind, must guide them in their decision. Cases 
of re-admission to the church are also to be announced 
to the communicant congregation. 

RULES FOR INDIVIDUAL CHURCHES. 

The several churches, as was stated before, have 
particular rules for their own government, based upon 
the principles of Discipline which are common to the 
whole Unity. These rules must contain nothing 
which is contrary to the decrees of the General Sy- 



170 



THE MORAVIAN MANUAL. 



nod or of the Provincial Synod, under which a church 
stands. 

For the American Province the following regula- 
tions have been established by its Synods : 

I. The Necessity of Rules, 

1. Every individual church is bound to profess 
adherence to a w T ritten or printed code of regula- 
tions, embodying its own particular constitution and 
discipline, and commonly denominated " A Brotherly 
Agreement." 

2. This code must be in accordance with the prin- 
ciples of the constitution and general discipline, laid 
down by the General Synod, and the Provincial Sy- 
nod, and contain nothing contrary to the enactments 
of either. 

3. Every church is at liberty, either to prepare a 
draft of such a code, to be laid before the Provincial 
Elders' Conference, for its sanction, modification or 
rejection ; or to request the Provincial Elders' Confe- 
rence to furnish a draft. In the latter case, the church 
may propose amendments, reject the whole, and sub- 
stitute a new draft ; always, however, subject to the 
revision and approval of the Provincial Elders' Con- 
ference. If necessary, a delegation may be sent to 
confer with this Conference on the subject. As soon 
as the Provincial Elders' Conference has expressed 
its sanction, in writing, the rules may be adopted by 
the church. 



DISCIPLINE. 



171 



II. Officers administering the Rules. 

1. Every church elects a Committee, called either 
the "Board of Elders/' or the 44 Standing Commit- 
tee," whose duty it is to aid the Pastor in the govern- 
ment of that church. 

2. To this body, in some churches, the financial 
affairs are also entrusted ; in others, these are man- 
aged by a second and distinct Board, called the 
44 Board of Trustees." 

3. The position which the Pastor holds in the 
44 Board of Elders," or the 44 Standing Committee," 
is determined by each particular church, and de- 
pends, in the case of those churches which are incor- 
porated, on the provisions of their charters. 

4. In spiritual matters, however, and those relating 
to public worship, the 44 Board of Elders," or the 
44 Standing Committee," can, in no case, act inde- 
pendently of the Pastor. 

5. It is the duty of this Board, in conjunction 
with the Pastor, to see that the rules which govern 
the Brethren's Unity generally, and those which 
refer to the Province, as well as the particular rules 
of the church over which the Board is placed, are 
faithfully observed. 

III. Relation of the Officers of a Ohurch to the Pro- 
vincial Elders Conference. 

1. The Pastor of a church, the Chairman of the 
44 Board of Elders," or the 44 Standing Committee," 



172 



THE MORAVIAN MANUAL. 



(in those cases where this office is distinct from the 
Pastor's,) and every member of the same, are subject 
to the Provincial Elders' Conference, and bound to 
respect and obey its constitutional enactments. 

2. The Provincial Elders' Conference only ap- 
points Pastors to churches. The Board of a church 
may propose a Pastor, with the full understanding, 
however, that the Provincial Elders' Conference is 
not bound to respect such propositions any further 
than it may deem proper. 

3. The Board of a church may decline to receive 
a Pastor appointed by the Provincial Elders' Confer- 
ence ; but cannot prevent the removal of a stationed 
Pastor, if the Provincial Elders' Conference gives 
him another appointment. 

4. In case a Pastor has lost the confidence of his 
church, the Board of the same is authorized to report 
the fact to the Provincial Elders' Conference, which 
body, after a thorough investigation, is to act in the 
matter according to its conscientious convictions. 

5. Complaints against a Pastor, or any other min- 
isterial servant of the church, must be lodged with 
the Provincial Elders' Conference, which body is 
bound to inform him of the name of his accuser, if he 
desires to know it. 

6. The Boards of the respective churches, as well 
as their members generally, have petitionary powers 
with respect to the Provincial Elders' Conference ; 
but all petitions directed to this Conference must be 
couched in respectful terms, and evidence a brotherly 
disposition. 



DISCIPLINE. 



173 



IV. General Meetings of a Church. 

1. On business of importance, or general interest, 
a meeting of the church is called. Such a meeting 
is usually denominated a " Church Council." 

2. The organization of this Council depends on the 
rules and regulations of the church which holds it. 

3. In all matters relating to an individual church, 
said church determines — and if it is incorporated, 
according to its charter — who shall be voting mem- 
bers of the Council, and the manner of voting. 

4. In the election of delegates to the Provincial 
Synod, however, and all other matters aifecting the 
entire Province, the manner of voting, and the quali- 
fications for voting, are regulated by the enactments 
of the Provincial Synod, and the Council is bound to 
obey these. The enactments in the case of the elec- 
tion of delegates, are set forth by the Provincial 
Elders' Conference in their circular, issued previous 
to each election. 



CORRECTION. 

On page 51, an incorrect statement occurs, in the 
second sentence of Section I. That sentence should 
read : " To the latter belong the Moravian churches 
in North Carolina, and one in Virginia ; to the for- 



174 



THE MORAVIAN MANUAL. 



mer, all the rest in the United States." And on 
page 54, "Mount Bethel, organized in 1851," 
should appear as located in Virginia, and not in 
North Carolina. On page 71, in the list of the 
churches of the British Province, Grreengates, a con- 
gregation affiliated to Baildon, has been omitted. 



STATISTICAL APPENDIX. 



The statistics here presented are altogether summary, and 
intended to give merely a general view of the numerical con- 
dition of the church. Detailed statistics, which change very 
much every year, belong to the periodical publications of the 
church, and not to a Manual like this. The statistics of the 
Foreign Mission work are given somewhat more fully than the 
rest, because this enterprise is one of particular interest, and 
frequent inquiries are made respecting it. In compiling these 
statistics, the reports for the year 1858 were used. The writer 
is not certain whether he has given the correct number of 
communicants in the Continental Province ; the statistics 
which were sent him from Germany did not distinguish 
between communicants and the whole number of souls. Hence 
he substracted the whole number of children, and one half the 
number of those designated as youths and maidens, from the 
whole number of souls, and gave the remainder as the number 
of communicants in that Province ; inasmuch as all persons 
are there confirmed when they reach the age of fifteen or 
sixteen years. 



I. THE HOME CHURCH. 



Communicants. 



Whole IS T o. in- 
cluding children. 



American Province, 




5,300 

4,677 
2,980 



8,275 

6,174 
5,184 



Continental Province, 
British Province 



Total 



12,947 



19,633 



* Including the communicants of the Home Mission Churches. 



176 STATISTICAL APPENDIX. 



II. THE CONTINENTAL DIASPORA.* 





No. of cities, 
towns and vil- 
lages visited. 


Members of 
Societies. 


Members of 
the Diaspora. 


A. 

Switzerland and France. 
Denmark, Norway and 

Total . 


1,965 
217 

366 


1,494 
604 

342 


11,153 
1,724 

2,200 


2,548 


2,440 


15,077 


B. 

Eussian Empire. 


Number of 
Parishes. 


Number of 
Chapels. 


Members of 
the Diaspora. 


Total 


35 
26 


109 
126 
1 


19,721 
42,364 
200 
2,000 


61 


266 


64,285 


Total number of mem- 
bers of the Diaspora 






79,362 



* The statistics of the Diaspora are incomplete, especially so far 
as the number of members of the Societies is concerned. In the 
report sent us from Germany, the number of these members in 
the Eussian Empire, was not given. It must amount to many 
thousands. For explanations of this table, the reader is referred 
to pages 66 and 67. 



Total, 


Greenland, 
Labrador, 

Canada and U.States, 

Mosquito Coast, 

Danish West Indies, 

Jamaica, 

Antigua, 

St. Kitts, 

Barbadoes, 

Tobago, 

South America, 

South Africa, 

Thibet, 

Australia, 


Provinces. 




i—j i— • 

M 00 ObO^^-TWCO W OT^tf^ 


Regular 
Stations. 


CO 
O 


O O I— ' »— 1 tO CO bO bOfcO 

to co o o o h o w to a o o m 


No. of 
Mission- 
aries. 




Esquimaux, 
Esquimaux, 
Indians, 
Indians and 
Negroes, 
Negroes, 
Negroes, 
Negroes, 
Negroes, 
Negroes, 
Negroes, 
Negroes, 
Hottentots, 
Kaffres, 
Fingoos, 
Tambookies, 

Thibetans, 
Papuans, 


Races 
and 
Tribes. 


20,193 


J" JO *-« J 10 J* 5 * 

| | "cd —t colo^<T~olo H W 00 
•<r Q w on CO o O to rfx -JO 
cn> — r to o co —a - co ^ o to co 


Communi- 
cants. 


11,473 


03 

| | "to w to to ^ ^ 00 Ct h to to 

00 oo h oo h oo <ro ^ oo o 

01 H H CT O H 00 C7l CO tO O 


Baptized 
Adults. 


21,916 


JO jf^. j-> J— JO ^ 00 
I | ^O^tol^^'o^Ot-'H-'^C) 

rf*. W W Ci w oo co to o ooo 

tO CO O tO M O O GO CO rf^ 


Baptized 
Children. 


53,582 


ct» oo I— ' jo jo j<r <z> Ob j— 1 j— ' 
1 1 "so HOi^o woo) h ^"o ~— r 

O OO O CO CO o w to CO OOTO 
CO tO CO CO CO CO CTt O W 


Total 
Church 
fellowship 


to 
jr> 

CO 


J- J-> JO JO 

1 | ^ *^<r h co o -T~to"cr> I—" to 

H— 1 CO CTt 00 to OO h- m CO CO ^ CO 
-T O O O0 O tO ^ CO ^ CO-TtO 


Candidates 
for Bap- 
tism, New 
People, and 
Excluded. 


-or 
"at 

CO 
00 


1,935 
1,204 
439 

219 

9,742 
12,247 
8,049 
3,603 
2,871 
1,761 
24,923 

7,545 

New enter- 
prise com- 
menced in 
1856. 

New enter- 
prise com- 
menced in! 
1858. 


Total 
of Converts 
under 
Religious 
Instruction. 



178 



STATISTICAL APPENDIX. 



IV. COMPARATIVE STATISTICS OF THE FOREIGN MISSION 
FIELD IN 1831 AND 1858.* 





1831. 


1858. 


Increase. 




42 
208 
15,800 
43,600 


74 

305 
20,193 
74,538 


32 
97 
4,393 
30,938 


V. CHURCH BOARDING SCHOOLS. 




dumber of 
Schools. 


Annual ave- 
rage of 
Scholars. 


Teachers. 




4 
25 
15 


615 
1,041 
375 


92 
205 
60 


44 


2,031 


357 



* The increase in the last two years was 4 stations, 5 mis- 
sionaries, 610 communicants, 866 baptized adults, 671 baptized 
children, 2,147 in church fellowship, and 3,191 converts under 
regular religious instruction. 



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